Criticism of The Church of Jesus Christ of Latter-Day Saints PDF

Criticism of The Church of Jesus Christ of
Latter-day Saints
The Complete Guide
Contents
1
Main article
1.1
Criticism of The Church of Jesus Christ of Latter-day Saints . . . . . . . . . . . . . . . . . . . . .
1.1.1
Critics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.2
Criticisms of doctrinal changes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.3
Criticisms of past teachings . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.4
Criticism regarding temples . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.5
Finances . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.6
Criticism of response to internal dissent . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.7
Church monitors members critical publications . . . . . . . . . . . . . . . . . . . . . . .
1.1.8
Alleged distortion of its own history . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.9
FARMS scholarship questioned . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.10 Views on sexuality . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.11 Racism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.12 Gender bias and sexism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.13 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.14 Footnotes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.15 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11
1.1.16 Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
1.1.17 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
Persecution
13
2.1
Anti-Mormonism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
2.1.1
Origin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
2.1.2
History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
14
2.1.3
Forms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
16
2.1.4
Responses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
19
2.1.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
21
2.1.6
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
22
2.1.7
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
25
2.1.8
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
25
Latter Day Saint martyrs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
25
2.2.1
List of Latter Day Saint martyrs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
26
2.2.2
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
26
2.2
ii
CONTENTS
2.2.3
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
26
2.2.4
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
27
Doctrine
28
3.1
AdamGod doctrine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
28
3.1.1
Background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
28
3.1.2
Description of the doctrine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
28
3.1.3
History of the doctrine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
29
3.1.4
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
33
3.1.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
33
3.1.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
35
3.1.7
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
36
Baptism for the dead . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
36
3.2.1
Practice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
37
3.2.2
Early Christianity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
37
3.2.3
LDS Church doctrine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
39
3.2.4
Controversy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
40
3.2.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
41
3.2.6
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
41
3.2.7
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
44
3.2.8
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
44
3.2.9
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
44
Exaltation (Mormonism) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
44
3.3.1
Overview of the doctrine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
45
3.3.2
Biblical support . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
45
3.3.3
Patristic writings of early Christianity
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
46
3.3.4
Non-LDS Christian beliefs on deication . . . . . . . . . . . . . . . . . . . . . . . . . . .
46
3.3.5
Ordinances . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
47
3.3.6
Dierent kingdoms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
47
3.3.7
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
47
3.3.8
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
47
3.3.9
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
48
Blood atonement . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
49
3.4.1
Historical and doctrinal background . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
49
3.4.2
Blood atonement teachings during the Brigham Young administration . . . . . . . . . . . .
51
3.4.3
Blood atonement after Brigham Young . . . . . . . . . . . . . . . . . . . . . . . . . . . .
56
3.4.4
Relation to capital punishment in Utah . . . . . . . . . . . . . . . . . . . . . . . . . . . .
58
3.4.5
Practice of blood atonement by fundamentalist groups . . . . . . . . . . . . . . . . . . .
59
3.4.6
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
60
3.4.7
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
60
3.4.8
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
62
3.4.9
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
64
3.2
3.3
3.4
CONTENTS
iii
3.5
Mormonism and Freemasonry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
64
3.5.1
Historical connections
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
64
3.5.2
Similarities in symbology and ritual in the LDS Church . . . . . . . . . . . . . . . . . . .
65
3.5.3
Modern ocial LDS Church policy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
66
3.5.4
Recent explorations of the issue . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
66
3.5.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
66
3.5.6
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
66
3.5.7
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
67
3.5.8
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
67
Finances of The Church of Jesus Christ of Latter-day Saints . . . . . . . . . . . . . . . . . . . . .
68
3.6.1
History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
68
3.6.2
Current source of funding
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
68
3.6.3
Use of funds . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
69
3.6.4
Assets
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
70
3.6.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
70
3.6.6
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
70
3.6.7
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
71
Academic freedom at Brigham Young University . . . . . . . . . . . . . . . . . . . . . . . . . . .
71
3.7.1
Academic freedom issues . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
71
3.7.2
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
73
September Six . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
74
3.8.1
LDS Church measures against the September Six . . . . . . . . . . . . . . . . . . . . . .
74
3.8.2
Short biographies of the six individuals
. . . . . . . . . . . . . . . . . . . . . . . . . . .
74
3.8.3
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
75
3.8.4
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
75
3.8.5
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
76
Mormonism and history . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
76
3.9.1
Mormons remember . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
77
3.9.2
History and theology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
77
3.9.3
Faithful history . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
78
3.9.4
New Mormon History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
79
3.9.5
Tension between faith and scholarship . . . . . . . . . . . . . . . . . . . . . . . . . . . .
79
3.9.6
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
81
3.9.7
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
81
3.9.8
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
82
3.9.9
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
83
3.6
3.7
3.8
3.9
People
84
4.1
Homosexuality and The Church of Jesus Christ of Latter-day Saints . . . . . . . . . . . . . . . . .
84
4.1.1
History and background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
84
4.1.2
Current theology and policy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
86
4.1.3
Publications and speeches . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
88
iv
CONTENTS
4.1.4
Mixed-orientation marriage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
89
4.1.5
Political involvement . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
89
4.1.6
Brigham Young University . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
91
4.1.7
Conversion therapy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
91
4.1.8
Homosexual Mormons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
92
4.1.9
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
94
4.1.10 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
95
4.1.11 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
99
4.1.12 Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100

4.1.13 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100
4.2
4.3
Mormonism and women . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100

4.2.1
Early Mormonism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100
4.2.2
The Church of Jesus Christ of Latter-day Saints . . . . . . . . . . . . . . . . . . . . . . . 101
4.2.3
Fundamentalist groups . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102
4.2.4
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103
4.2.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103
4.2.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104
4.2.7
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104
Black Mormons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104

4.3.1
Notable early black Mormons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
4.3.2
Expansion in West Africa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
4.3.3
Wynetta Willis Martin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
4.3.4
Genesis Group . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
4.3.5
Joseph Freeman, Jr. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
4.3.6
Helvcio Martins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
4.3.7
Growth in black membership . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
4.3.8
Black people in church leadership . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
4.3.9
Notable black Mormons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107
4.3.10 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107

4.3.11 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107
4.3.12 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
4.3.13 Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109
4.3.14 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109
4.4
Black people and Mormonism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109

4.4.1
Before 1847 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110
4.4.2
Racial discrimination policy under Brigham Young . . . . . . . . . . . . . . . . . . . . . . 110
4.4.3
Slavery . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111
4.4.4
Racial restriction policy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112
4.4.5
18801950 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
4.4.6
195177
4.4.7
Racial policy ends in 1978 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115
CONTENTS
4.4.8
Interracial marriages . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
4.4.9
1978 to present . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118
4.4.10 Black membership . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120

4.4.11 Mormon fundamentalism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120
4.4.12 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121
4.4.13 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121
4.4.14 Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
4.4.15 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
4.5
4.6
4.7
Black people and early Mormonism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126

4.5.1
New York era (1820s and early 1830s) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
4.5.2
Missouri era (early 1830s to 1838) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127
4.5.3
Nauvoo era prior to Smiths death (1838 to 1844) . . . . . . . . . . . . . . . . . . . . . . 129
4.5.4
Notable Black members of the early LDS movement . . . . . . . . . . . . . . . . . . . . . 129
4.5.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
4.5.6
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
4.5.7
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
4.5.8
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
4.5.9
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
Black people in Mormon doctrine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131

4.6.1
Origins of early Mormon racial doctrines . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
4.6.2
Common early doctrinal views . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132
4.6.3
Mormon explanations for racial bans . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 134
4.6.4
Other Latter Day Saint groups . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136
4.6.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136
4.6.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 137
4.6.7
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139
4.6.8
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140
Genesis Group . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140

4.7.1
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140
4.7.2
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140
4.7.3
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140
Books
5.1
5.2
141
An Insiders View of Mormon Origins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141

5.1.1
Overview of the book . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141
5.1.2
LDS response to Palmers book . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141
5.1.3
Response to LDS criticism of Palmers book . . . . . . . . . . . . . . . . . . . . . . . . . 142
5.1.4
Church action against Palmer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142
5.1.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142
5.1.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142
5.1.7
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142
Joseph Smith and the Origins of the Book of Mormon . . . . . . . . . . . . . . . . . . . . . . . . 142
vi
CONTENTS
5.3
5.4
5.5
5.6
5.7
5.8
5.2.1
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
5.2.2
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
Latter-day Dissent . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143

5.3.1
Background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
5.3.2
Importance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
5.3.3
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
The Mormon Prophet and His Harem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143

5.4.1
Impact . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144
5.4.2
Editions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144
Mormonism Unvailed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144

5.5.1
Overview of the book . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144
5.5.2
Hurlbut adavits . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145
5.5.3
Use of the Howe/Hurlbut adavits in modern works . . . . . . . . . . . . . . . . . . . . . 147
5.5.4
Spalding theory of Book of Mormon authorship . . . . . . . . . . . . . . . . . . . . . . . 147
5.5.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 148
5.5.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 148
5.5.7
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149
Mormonism: Shadow or Reality? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149

5.6.1
Description . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149
5.6.2
Critical reception . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149
5.6.3
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149
No Man Knows My History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150

5.7.1
Background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150
5.7.2
Perspective on Smith . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150
5.7.3
Reception and inuence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150
5.7.4
Mormon reactions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 151
5.7.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 151
The Rocky Mountain Saints . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152

5.8.1
5.9
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
Secret Ceremonies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152

5.9.1
Description . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
5.9.2
Critical reception . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
5.9.3
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
5.10 Under the Banner of Heaven . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153

5.10.1 Synopsis
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153
5.10.2 Controversy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154

5.10.3 Derivation of the title . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
5.10.4 Film adaptation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
5.10.5 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
5.10.6 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
5.11 Utah and the Mormons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
CONTENTS
vii
5.11.1 Biography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155

5.11.2 Female Life Among the Mormons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
5.11.3 Published works . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
5.11.4 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
5.11.5 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
5.12 Wife No. 19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156
5.12.1 Early life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156
5.12.2 First marriage and divorce . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156
5.12.3 Polygamous marriage to Brigham Young . . . . . . . . . . . . . . . . . . . . . . . . . . . 156
5.12.4 Advocacy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
5.12.5 Third marriage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
5.12.6 Later years . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
5.12.7 Published works
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
5.12.8 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157

5.12.9 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
5.12.10 Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158
5.12.11 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158
6
Films
6.1
6.2
6.3
6.4
159
8: The Mormon Proposition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159

6.1.1
Synopsis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159
6.1.2
Reception . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159
6.1.3
Awards . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 160
6.1.4
Box oce performance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 160
6.1.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161
6.1.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161
6.1.7
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161
Banking on Heaven . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161

6.2.1
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161
6.2.2
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161
The God Makers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162

6.3.1
Overview of the lm . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162
6.3.2
Controversy over the lm . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164
6.3.3
Sequels and books . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
6.3.4
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
6.3.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
6.3.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
6.3.7
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
The God Makers II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166

6.4.1
Overview of the lm . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
6.4.2
Controversy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168
6.4.3
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170
viii
CONTENTS
6.5
6.6
6.7
6.8
6.4.4
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170
6.4.5
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171
The Man with 80 Wives . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171

6.5.1
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171
6.5.2
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171
Prophets Prey . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171

6.6.1
Background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171
6.6.2
Awards . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171
6.6.3
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171
6.6.4
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171
Search for the Truth (lm) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171

6.7.1
Distribution . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 172
6.7.2
Content . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 172
6.7.3
Response . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174
6.7.4
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174
6.7.5
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176
6.7.6
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177
Sons of Perdition (lm) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177

6.8.1
Background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177
6.8.2
Cast . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177
6.8.3
Recognition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177
6.8.4
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178
6.8.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178
6.8.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178
6.8.7
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179
Mountain Meadows Massacre

7.1
7.2
180
Mountain Meadows massacre . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180

7.1.1
History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180
7.1.2
Criticism and analysis of the massacre . . . . . . . . . . . . . . . . . . . . . . . . . . . . 183
7.1.3
Remembrances . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186
7.1.4
Media detailing the massacre . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186
7.1.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187
7.1.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187
7.1.7
Sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 189
7.1.8
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193
BakerFancher party . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193

7.2.1
Background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193
7.2.2
Emigrants associated with the BakerFancher Party . . . . . . . . . . . . . . . . . . . . . 194
7.2.3
Interactions with Mormons on road toward Mountain Meadows . . . . . . . . . . . . . . . 195
7.2.4
Fanchers arrival at Cedar City . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196
7.2.5
Siege and massacre . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196
CONTENTS
ix
7.2.6
Family legends . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 197
7.2.7
Surviving children . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 197
7.2.8
Aftermath . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198
7.2.9
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198
7.2.10 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199

7.2.11 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200
7.3
7.4
7.5
7.6
7.7
War hysteria preceding the Mountain Meadows massacre . . . . . . . . . . . . . . . . . . . . . . . 200

7.3.1
Background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200
7.3.2
Utah War . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200
7.3.3
George A. Smiths circuit through southern Utah . . . . . . . . . . . . . . . . . . . . . . . 201
7.3.4
Interactions on road toward Mountain Meadows . . . . . . . . . . . . . . . . . . . . . . . 202
7.3.5
Brigham Youngs attempt to enlist Native Americans to ght the Americans . . . . . . . . 203
7.3.6
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 203
7.3.7
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205
Conspiracy and siege of the Mountain Meadows massacre . . . . . . . . . . . . . . . . . . . . . . 209

7.4.1
The Emigrants . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209
7.4.2
The Mormons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210
7.4.3
Siege (September 710, 1857) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211
7.4.4
The Massacre . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212
7.4.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212
7.4.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213
Killings and aftermath of the Mountain Meadows massacre . . . . . . . . . . . . . . . . . . . . . 214

7.5.1
First attack and siege . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214
7.5.2
Massacre . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214
7.5.3
Surviving children . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214
7.5.4
Aftermath and the distribution of spoil . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215
7.5.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216
7.5.6
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216
7.5.7
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217
7.5.8
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217
Investigations and prosecutions relating to the Mountain Meadows massacre . . . . . . . . . . . . . 217

7.6.1
Brigham Youngs Involvement . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217
7.6.2
Youngs belated message to Isaac C. Haight, acting commander of the Iron Brigade . . . . . 217
7.6.3
Part played by Paiutes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217
7.6.4
Orchestration by militia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219
7.6.5
Federal investigations in 1859 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219
7.6.6
1870s prosecutions of John D. Lee . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220
7.6.7
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220
7.6.8
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222
7.6.9
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222
Mountain Meadows massacre and the media . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223
CONTENTS
7.8
7.9
7.7.1
Early Depictions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223
7.7.2
Academic treatment . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223
7.7.3
Historical ction and portrayals . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 224
7.7.4
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 224
7.7.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 224
7.7.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225
7.7.7
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225
Mountain Meadows massacre and Mormon public relations . . . . . . . . . . . . . . . . . . . . . 225

7.8.1
LDS position in the 1800s . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225
7.8.2
Statements by prominent LDS leaders about the massacre . . . . . . . . . . . . . . . . . . 225
7.8.3
LDS Church presence at the Massacre Site . . . . . . . . . . . . . . . . . . . . . . . . . . 226
7.8.4
Standing in the church of LDS massacre participants . . . . . . . . . . . . . . . . . . . . . 226
7.8.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227
7.8.6
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227
Mountain Meadows massacre and Mormon theology . . . . . . . . . . . . . . . . . . . . . . . . . 227

7.9.1
Utah Territorys political structure during the massacre . . . . . . . . . . . . . . . . . . . . 227
7.9.2
Prior Mid-West Persecution against Mormons and their calls for vengeance . . . . . . . . . 228
7.9.3
Footnotes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229
7.9.4
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231
7.9.5
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231
7.10 Brigham Young and the Mountain Meadows massacre . . . . . . . . . . . . . . . . . . . . . . . . 234

7.10.1 Youngs theology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234
7.10.2 Youngs belated message to Isaac C. Haight, acting commander of the Iron County Brigade . 234
7.10.3 Youngs investigation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 235
7.10.4 Lees suggestion of a conspiracy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 235
7.10.5 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236
7.10.6 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236
7.10.7 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237
7.11 Remembrances of the Mountain Meadows massacre . . . . . . . . . . . . . . . . . . . . . . . . . 237
7.11.1 Markers and Monuments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237
7.11.2 Commemorative observances . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 242
7.11.3 Associations and groups . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243
7.11.4 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243
7.11.5 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 244
7.11.6 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 244
8
Media about the Mountain Meadows Massacre

8.1
245
The Mountain Meadows Massacre (book) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245

8.1.1
Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245
8.1.2
Reception . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245
8.1.3
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246
8.1.4
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246
CONTENTS
8.2
8.3
8.4
8.5
8.6
8.7
xi
The Mountain Meadows Massacre (lm) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246

8.2.1
Synopsis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246
8.2.2
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246
8.2.3
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246
Blood of the Prophets . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246

8.3.1
Awards and Praise . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246
8.3.2
Criticism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247
8.3.3
Editions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247
8.3.4
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247
American Massacre . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247

8.4.1
Awards . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247
8.4.2
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247
8.4.3
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
8.4.4
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
Burying the Past . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248

8.5.1
Synopsis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
8.5.2
Awards . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
8.5.3
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
8.5.4
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
8.5.5
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
September Dawn . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248

8.6.1
Plot . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
8.6.2
Cast . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249
8.6.3
Production . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249
8.6.4
Reception . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249
8.6.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 250
8.6.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 250
8.6.7
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251
Massacre at Mountain Meadows . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251

8.7.1
History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251
8.7.2
Reception . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251
8.7.3
Awards and Praise . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251
8.7.4
Sequel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252
8.7.5
Related Media . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252
8.7.6
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252
8.7.7
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252
Text and image sources, contributors, and licenses
253
9.1
Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253
9.2
Images . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260
9.3
Content license . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 264
Chapter 1
Main article
1.1 Criticism of The Church of Jesus Christ of Latter-day Saints
divinely inspired as the church said, but simply a matter of convenience.[5] Richard and Joan Ostling point out
that this reversal of policy occurred as the LDS Church
began to expand outside the United States into countries
such as Brazil that have large, ethnically mixed populations and as the church prepared to open a new temple
in So Paulo, Brazil.[6] However, the restriction on the
priesthood was never established as church doctrine, and
the reasons for its existence have never been made clear,
despite some opinions expressed over the years by various church leaders. Furthermore, there were a few black
elders ordained to the priesthood under Joseph Smith,
who never expressed any opposition to having the priesthood available to all worthy men. The priesthood restriction originated under Brigham Young,[7] without any ocial, clear explanation, and, like polygamy, was abolished
when it no longer served any purpose.[8]
The Church of Jesus Christ of Latter-day Saints (LDS

Church) has been the subject of criticism since it was
founded by American religious leader Joseph Smith in
1830. Historically, no issue caused greater criticism of
the church than its practice of plural marriage, which
it publicly abandoned in 1890. Since then, criticisms
have focused on arguments of historical revisionism,
homophobia, racism,[1] sexist policies, and inadequate nancial disclosure.
1.1.1
Critics
The LDS Church and Mormonism have attracted criticism from their inception to the present day. Notable early critics of Mormonism included Abner Cole,
Eber D. Howe, and Thomas C. Sharp. Notable 20thcentury critics of the LDS Church include Jerald and Sandra Tanner, Richard Abanes, Richard and Joan Ostling,
and Fawn M. Brodie. In recent years, the Internet has
provided a new forum for critics,[2] and the churchs
2008 support of Californias Proposition 8 sparked heated
debate and protesting by gay-rights organizations.[3][4]
Armation is a group of former members of the LDS
Church which criticize the churchs policies on homosexuality. Christian Apologetics and Research Ministry is
a Christian organization which has criticized the churchs
theology. The Institute for Religious Research is an organization which has criticized the church, in particular the
Book of Abraham. Numerous other organizations maintain web sites that criticize the church.
1.1.2
Polygamy discontinued in 1890

Main article: 1890 Manifesto
The Tanners argue that the churchs 1890 reversal of its
policy on polygamy was done for political reasons, citing the fact that it happened in the midst of a lengthy
battle with the federal government over property seizures
and statehood.[9] The Ostlings further point to the fact
that soon after the church received the revelation that
polygamy was prohibited, Utah again applied for statehood, and this time the federal government did not object
to starting the statehood process. Six years later, the process was completed and Utah became a state in 1896.[10]
The Ostlings also point out that soon after the church suspended the practice of polygamy, the federal government
reduced its legal eorts to seize church property.[10]
Criticisms of doctrinal changes
Mormons Ron Wood and Linda Thatcher do not dispute that the change was a direct result of federal inPriesthood policy
tervention and respond that the church was left with no
choice. The 1887 EdmundsTucker Act was crippling
Main article: Black people and Mormonism
the church and something dramatic had to be done to reverse [the] trend.[11] After the church appealed its case
The Tanners state that the churchs 1978 policy change to the U.S. Supreme Court and lost, church president
of allowing all worthy male members, including people Wilford Woodru issued the Manifesto. Woodru noted
of black African descent, to hold the priesthood was not in his journal that he was acting for the temporal salva1
CHAPTER 1. MAIN ARTICLE
tion of the Church.[12]
criticize Joseph Smith for marrying at least 32 women

during his lifetime, including several under the age of 16,
a fact acknowledged by Mormon historian Todd CompGod was once a man
ton.[24][25] Compton also acknowledges that Smith entered into polyandrous marriages (that is, he married
Main article: Exaltation (Mormonism)
women who were already married to other men)[25] and
that he warned some potential spouses of eternal damnaCritics such as Richard Abanes[13] and the Institute tion if they did not consent to be his wife;[26] in at least
for Religious Research[14] criticize the church[13][14] for two cases, Smith married orphan girls that had come to
changing the principle asserting that God was once a man, live at his home.[27]
citing changes to the LDS Church publication Gospel However, Bushman notes that evidence of sexual relaPrinciples between the 1978[15] and 1997[16] editions, tions between Smith and any wives of his followers is
where We can become Gods like our Heavenly Father sparse or unreliable,[28] and Compton argues that some
was changed to We can become like our Heavenly Fa- were likely dynastic in nature. Also, while the age of
ther, and our Heavenly Father became a God was some of Smiths wives may seem unusual by 21st-century
changed to our Heavenly Father became God.[13][14] standards, marriage for girls at a very young age was not
However, ocial LDS Church publications have still af- uncommon in mid-19th-century America.[29]
rmed the doctrine of eternal progression, and the ocial church manual Teachings of Presidents of the Church:
Lorenzo Snow, published in 2012,[17] arms the church Polygamy after 1890
doctrine that As man is, God once was; as God now is,
man may be.[18][19]
Main article: Latter Day Saint polygamy in the late-19th
century
1.1.3
Criticisms of past teachings
Richard Abanes, Richard and Joan Ostling, and D.

Michael Quinn note that after the 1890 Manifesto, church
Polygamy
leaders authorized over 200 polygamous marriages and
[30][31][32]
Main articles: Mormonism and polygamy and Origin of lied about the continuing practice.
Latter Day Saint polygamy
Joseph F. Smith acknowledged reports that church leaders did not fully adhere to the 1890 prohibition. After the
into a new
Sarah Pratt, rst wife of Mormon Apostle Orson Pratt, Second Manifesto in 1904, anyone entering
[33]
plural
marriage
was
excommunicated.
in an outspoken critique of Mormon polygamy said that
polygamy
completely demoralizes good men and
makes bad men correspondingly worse. As for
the womenwell, God help them! First wives
it renders desperate, or else heart-broken,
mean-spirited creatures.[20]
AdamGod doctrine
Main article: AdamGod doctrine
The Ostlings criticize Brigham Young's teachings that

God and Adam are the same being.[34][35] One apostle,
Franklin D. Richards, also accepted the doctrine as taught
Pratt ended her marriage to husband Orson Pratt in 1868 by Young, stating in a conference held in June 1854 that
because of his obsession with marrying younger women the Prophet and Apostle Brigham has declared it, and
(at age 57, Orson Pratt married a sixteen-year-old girl, his that it is the word of the Lord.[36] However, at the time
tenth wife, younger than his daughter Celestia).[21] Sarah of its rst introduction, several leaders disagreed with the
Pratt lashed out at Orson in an 1877 interview, stating:
doctrine, including apostle Orson Pratt, who expressed
that disagreement publicly.[37] The church never formally
Here was my husband, gray headed, takadopted the doctrine, and has since ocially repudiated
ing to his bed young girls in mockery of marit.[38][39]
riage. Of course there could be no joy for him
in such an intercourse except for the indulgence
Blood atonement
of his fanaticism and of something else, perhaps, which I hesitate to mention.[22]
Main article: Blood atonement
The Tanners argue that early church leaders established
the practice of polygamy in order to justify behavior that Brigham Young introduced a doctrine known as blood
would otherwise be regarded as immoral.[23] The Ostlings atonement, regarding the unpardonable sin, or sin for
1.1. CRITICISM OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS

which Jesus Christs atonement does not apply.[40][41] He
taught that a person could atone for such sins only by
giving up his or her life.[42] Various church leaders after
Young taught likewise, but more recently church leaders
have made clear that the Atonement of Jesus Christ is
all-encompassing and that there is no sin so severe that
it cannot be forgiven, with the exception of the unpardonable sin of denying the Holy Ghost after receiving
witness of the Holy Ghost.[43]
1.1.4
Criticism regarding temples
Main article: Temple (LDS Church)
Holocaust survivors and other Jewish groups criticized

the LDS Church in 1995, after discovering that the
church had baptized more than 300,000 Jewish holocaust
victims.[55][56] After that criticism, church leaders put a
policy in place to stop the practice, with an exception
for baptisms specically requested or approved by victims relatives.[57] Jewish organizations again criticized
the church in 2002, 2004, and 2008[58] stating that the
church failed to honor the 1995 agreement.[57] However,
Jewish and Mormon leaders subsequently acknowledged
in a joint statement in 2010 that concerns between members of both groups...have been eliminated.[59][60]
Endowment ceremony
Critics nd fault with the churchs temple policies and Main article: Freemasonry and the Latter Day Saint
ceremonies, which include an endowment ceremony, movement
weddings, and proxy baptism for the dead.
Jerald and Sandra Tanner allege that Joseph Smith copied
parts of the Mormon temple endowment ceremony from
Temple admission restricted
Masonic rituals (such as secret handshakes, clothing, and
stateMain article: LDS Church Temple Entrance require- passwords), and that this undermines the churchs
[61]
ment
that
the
rituals
were
divinely
inspired.
The
Tanments
ners also point to the fact that Joseph Smith was himself a
Freemason[62] prior to introducing the endowment rituals
Richard and Joan Ostling, and Hugh F. Pyle state that the into Mormonism.
LDSs policy on temple admission is unreasonable, noting
that even relatives cannot attend a temple marriage unless The Tanners criticize the churchs revision of the temple
they are members of the church in good standing.[44][45] endowment ceremony over the years, saying that revisions
to obscure provocative practices of the early
The Ostlings, the Institute for Religious Research and were made
[63][64]
church.
Jerald and Sandra Tanner say that the admission rules are
unreasonable because admission to the temple requires FairMormon acknowledges changes to the endowment
that a church member must rst declare that they pay ceremony and points out that (according to Joseph Fieldtheir full tithe before they can enter a temple.[46][47][48] ing Smith) Joseph Smith told Brigham Young the cereThe Mormonism Research Ministry calls this coerced mony was not arranged perfectly, and challenged him
tithing because church members that do not pay the full to organize and systemize it, which Young continued to
tithe cannot enter the temple, and thus cannot receive the do throughout his presidency.[65]
ordinances required to receive the highest order of exaltation in the next life.[49]
1.1.5 Finances
Baptism for the dead
Main article: Finances of The Church of Jesus Christ of

Latter-day Saints
Main article: Baptism for the dead

The church teaches that a living person, acting as proxy,
can be baptized by immersion on behalf of a deceased
person, citing 1 Corinthians 15:29;[50] Malachi 4:56;
John 5:25; and 1 Peter 4:6 for doctrinal support.[51] These
baptisms for the dead are performed in temples.
Floyd C. McElveen and the Institute for Religious Research state that verses to support baptism for the dead
are not justied by contextual exegesis of the Bible.[52][53]
In 2008, the Vatican issued a statement calling the
practice erroneous and directing its dioceses to keep
parish records from Mormons performing genealogical
research.[54]
The church has often been secretive about its nances,

especially in the United States. The church has not disclosed its assets in the U.S. since 1959.[66] This has drawn
criticism from the Ostlings and the Tanners, who consider
its nancial practices to be overly secretive.[67][68][69]
The church does disclose nancials in the United Kingdom[70] and Canada,[71] where it is required to by law.
In addition, the church employs an independent audit
department that provides its certication at each annual
general conference that church contributions are collected and spent in accordance with church policy.[72]
Moreover, the church engages a public accounting rm
(currently Deloitte & Touche in the United States;
PricewaterhouseCoopers in the United Kingdom) to per- Church Members Committee, led by two church
form annual audits of its not-for-prot,[73] for-prot,[74] apostles.[84] According to the Ostlings, the purpose of this
and educational[75][76] entities.
committee is to collect and le letters to the editor, other
writings, quotes in the media, and public activities of
[77]
Lay leaders at the local level are not paid.
church members that may be publishing views contrary
The Tanners and the Ostlings accuse the church of being to those of the church leadership.[85]
overly greedy and materialistic, citing the large amount of
The Tanners state that throughout the 20th century the
wealth accumulated by the church, and citing the strong
emphasis on tithing,[78] and suggest that the church is church denied scholars access to many key church documents, and in 1979 said that it had refused to publish
more like a business than a spiritual endeavor.[69][79]
Joseph Smiths diary.[86] Apologists point out that The
Joseph Smith Papers project will provide access to Smiths
1.1.6 Criticism of response to internal dis- journals.[87]
sent
See also: Academic freedom at Brigham Young Univer- 1.1.8 Alleged distortion of its own history
sity and September Six
Main article: Mormonism and history
See also: History of the Latter Day Saint movement
The Ostlings say that the LDS Church retaliates against
members that publish information that undermines
church policies,[80] citing excommunications of scientist An analysis of B. H. Roberts's work History of the
Simon Southerton[81] and biographer Fawn M. Brodie.[82] Church, when compared to the original manuscripts from
can be
They further state that the church suppresses intellec- which it is drawn, more than 62,000 words
[88]
identied
that
were
either
added
or
deleted.
Based
on
tual freedom, citing the 1993 excommunication of the
this
analysis,
Jerald
and
Sandra
Tanner
contend
that
the
"September Six", including gay LDS historian D. Michael
in order to portray itself in
Quinn, and author Lavina Fielding Anderson.[80] The church distorts its history
[63]
a
more
favorable
light.
Specically,
they allege that
Ostlings write that Anderson was the rst to reveal the
there
was
a
systematic
removal
of
events
that portray
LDS Church keeps les on Mormon scholars, document[89]
Joseph
Smith
in
a
negative
light.
ing questionable activities, and the Ostlings state that No
other sizable religion in America monitors its followers in D. Michael Quinn responded to these charges by pointing
this way.[80]
out that methods by Roberts used in creating History of
The American Association of University Professors, the Churchwhile awed by todays standardswere not
in the nineteenth century, even by
since 1998, has put LDS Church-owned Brigham Young uncommon practices[90]
University on its list of universities that do not allow reputable historians.
tenured professors sucient freedom in teaching and The Tanners cite the selective use of Brigham Youngs
research.[83]
statements, presented in a manner to give the illusion that
[91]
Richard Abanes lists the following as church members ex- he was in favor of blacks receiving the priesthood. The
communicated or censured for views unacceptable to the Tanners also state that the church attempted to discredit
evidence that Joseph Smith was arrested, tried, and found
church hierarchy:[84]
guilty by a justice of the peace in Bainbridge, New York,
in 1826.[92] The Tanners have also highlighted changes
Journalist Deborah Laake, for her book Secret Ceresuch as the title page of the 1830 edition of the Book of
monies: A Mormon Womans Intimate Diary of MarMormon that described Smith as Author and Proprietor
riage and Beyond
of the book, which was revised in subsequent editions to
BYU English teacher Cecilia Konchar-Farr, for her be Translator,[93] and the description of Oliver Cowdery's skill at using the divining rod found in the 1829
views on abortion laws
edition of the Book of Commandments, which does not
Writer Janice Merrill Allred
appear in the corresponding section of the 1835 edition
of the Doctrine and Covenants.[94]
English Professor Gail Houston
Anthropologist David Knowlton
1.1.7
FARMS responds to the author and proprietor charge

by arguing this title conformed to the governing copyright
laws in 1830.[95]
Church monitors members critical The Ostlings consider other omissions to be distortion, noting that the widely distributed church manual
publications
Teachings of Presidents of the Church: Brigham Young

Richard Abanes and the Ostlings criticize the LDS omits any mention of Youngs polygamy, and that the
Church for maintaining a group called the Strengthening books chronological summary of Youngs life includes
the date of his rst marriage, the date of the rst wifes could be satised with FARMS explanations was to stop
death, and the date of the second legal marriage, but omits thinking .... The explanations of the FARMS researchers
mention of Youngs dozens of other marriages.[96]
stretched the bounds of credibility to breaking point on
[105]
In 1842, Willard Richards compiled a number of records almost every critical issue.
in order to produce a history of the church. Among
the records examined were the various accounts related
to Zelph. In the process of combining the accounts,
Richards crossed out Woodrus references to hill Cumorah, and Heber C. Kimballs reference to the "last
great struggle with the Lamanites[97]
Mormon historian D. Michael Quinn has accused LDS
Church leaders of urging historians to hide controversies
and diculties of the Mormon past.[98] Mormon scholar
Allen Robers says church leaders attempt to control depictions of the Mormon past.[99] Non-Mormon professor
John Hallwas of Western Illinois University says of LDS
historians: "[they] do not mention Mormon intimidation,
deception, repression, theft, and violence, or any other
matters that might call into question the sacred nature of
the Mormon experience.[100]
Columbia University professor Richard Bushman, a
member of The Joseph Smith Papers advisory board, responds to critics that those on the project work on the
assumption that the closer you get to Joseph Smith in the
sources, the stronger he will appear, rather than the reverse, as is so often assumed by critics.[101]
In 1969, the Western History Association published
Jewish historian Moses Rischin's observation of a new
trend among Mormon historians to report objectively.[102]
Quinn cites this as the origin of the term "New Mormon
history", while citing previous eorts towards objectivity
such as Juanita Brooks's 1950 publication of The Mountain Meadows Massacre by Stanford University Press.[103]
1.1.9
FARMS scholarship questioned
Main article: Foundation for Ancient Research and

Mormon Studies
Critics say the LDS Church is academically dishonest, because it supports biased research conducted by
the church-owned Foundation for Ancient Research and
Mormon Studies (FARMS). FARMS is a research institute within church-owned Brigham Young University that
publishes Mormon scholarship. Critic Matthew Paulsen,
of the Christian countercult group Christian Apologetics
and Research Ministry, faults FARMS for limiting peer
review to members of the LDS Church. He states that
FARMSs primary goal is to defend the Mormon faith
rather than to promote truthful scholarship.[104] Molecular biologist Simon Southerton, a former LDS Church
bishop and author of Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church said, I was amazed
at the lengths that FARMS went to in order to prop up
faith in the Book of Mormon. I felt that the only way I
FARMS supports and sponsors what it considers to be

faithful scholarship, which includes academic study and
research in support of Christianity and Mormonism, and
in particular, where possible, the ocial position of the
LDS Church.[106]
1.1.10 Views on sexuality

Main article: Sexuality and The Church of Jesus Christ
of Latter-day Saints
Deborah Laake and Colleen McDannell say that the
church takes a repressive stance towards sexuality and
that this may be psychologically unhealthy.[107][108]
Armation, a Mormon LGBT organization, and Ed
Decker, a critic of the LDS Church, both state that the repressive attitude of the church mayin extreme cases
lead to suicide, as in the case of 16-year-old Kip Eliason,
who committed suicide because of the stresses that resulted when his church bishop told him that masturbation
was sinful.[109][110]
In January 1982, the churchs First Presidency issued a
letter to local leaders stating that they had interpreted
oral sex as constituting an unnatural, impure, or unholy
practice. The letter was not distributed to the general
membership.[111] This letter also instructed local leaders
not to inquire into the specics of married members sex
lives. However, this portion of the letter was often ignored, and in response to letters of protest from members,
another letter was issued to local leaders in October reiterating the prohibition on inquiring into specic sexual
practices.[112]
Views on homosexuality
Main article: Homosexuality and The Church of Jesus
Christ of Latter-day Saints
Scott Thumma and Armation.org contend that the LDS
Church is homophobic.[113][114] Armation.org cites a
faithful, celibate, gay Latter-day Saint who shortly before
his suicide wrote: Straight members have absolutely no
idea what it is like to grow up gay in this church. It is a
life of constant torment, self-hatred and internalized homophobia.[115] Church leaders have agreed to meet with
Armation to discuss these concerns.[116]
"God Loveth His Children", a pamphlet produced by
the LDS Church, acknowledges that many gays have
felt rejected because members of the Church did not always show love. It criticizes those members, and chal-
lenges gays to show love and kindness so the members can adult males in the LDS Church were given the priestchange their attitudes and follow Christ more fully.[117] hood; church policy precluded blacks from ociating
and from participating in church temple
Gay historian D. Michael Quinn has hypothesized that in ordinances
[129]
ceremonies.
Jerald and Sandra Tanner cite quotes
early church leaders had a more tolerant view of homofrom
church
leaders
such as Brigham Young, who said,
sexuality, and that several early church leaders and promiYou
must
not
think,
from what I say, that I am opnent members, including Louie B. Felt, May Anderson,
posed
to
slavery.
No!
The negro is damned, and is to
Evan Stephens, and presiding patriarch Joseph Fielding
serve
his
master
till
God
chooses to remove the curse of
Smith, may have either had homosexual tendencies or
Ham".[130] The Tanners also illustrate church racism by
[118]
were involved in homosexual relationships.
George
Mitton and Rhett S. James do not dispute that some early quoting sections of the Book of Mormon which describe
dark skin as a sign of a curse and a mark from God to
members may have had homosexual tendencies, but they
call Quinns assertion of tolerance a distortion of church distinguish a more righteous group of people from a less
righteous group, and by citing passages describing white
history and it has little support from other historians.
They state the current leadership of the church is entirely skin as delightsome while dark skin is portrayed as unenticing (2 Nephi 30:6). These references in the Book
consistent with the teachings of past leaders and with the
of Mormon refer to those presumed to be the ancestors
[119]
scriptures.
of Native Americans, not people of African descent.[131]
In the early 1970s, Ford McBride did research in elec- Joseph F. Smith, president of the church, wrote that peotroshock therapy while a student at Brigham Young Uni- ple with dark skin were less faithful in the pre-mortal
versity (BYU) on volunteer homosexual students to help life, and as such, did not warrant the blessings of the
cure them of ego-dystonic sexual orientation.[120][121] priesthood.[132][133] The Tanners also cite other church
This was a standard type of aversion therapy used to treat leaders, historical and modern, who have spoken in fahomosexuality,[122] which was considered a mental illness vor of segregation and restrictions on admission to the
at the time.[123]
priesthood for men of African descent.[132][134]
As church president, Gordon B. Hinckley encouraged
church members to reach out to homosexuals with
love and understanding.[124] This sparked criticism and
protests from the Westboro Baptist Church at Hinckleys
funeral.[125][126]
Armation.org has particularly criticized sexual repression of gays, both inside and outside of the church.
Although the current LDS Church policy now admits

blacks to the priesthood, the church has not issued a written repudiation of racist doctrines,[135] although apostle
Bruce R. McConkie told members to "[f]orget everything that I have said, or what President Brigham Young
or President George Q. Cannon or whomsoever has said
[about Blacks and the priesthood] .... We spoke with a
limited understanding.[136] Some black members have
made formal requests to the church to issue a statement, while other black members have argued against
that eort.[137] One critical black church member contends that the church refuses to acknowledge and undo
its racist past, and until it does that, members continue to
suer psychological damage from it and that the church
has not done enough to rectify its racist past.[138] However, the large majority of black Mormons say they are
willing to look beyond the racist teachings and cleave
to the church.[139] Church president Gordon B. Hinckley
sermonized against racism. He taught that no one who utters denigrating remarks can consider himself a true disciple of Christ, and noted the irony of racial claims to the
Melchizedek priesthood.[140]
A letter dated June 20, 2008, sent to Mormon bishops and signed by the First Presidency, called on Mormons to donate means and time to a California ballot measure designed to defeat the states May ruling allowing same-sex marriage. Richard and Joan Ostling
point out that the LDS Church actively campaigns against
same-sex marriage statutes, including donating $500,000
in 1998 towards a campaign to defeat such a referendum in Alaska.[127] The churchs support (80 to 90 percent of the early volunteers who walked door-to-door
in election precincts and as much as half of the nearly
$40 million raised[128] ) of Californias Proposition 8 in
2008 sparked heated debate and protesting by gay-rights
organizations.[3] The churchs political involvement and
stance on homosexuality is denounced by the 2010 docRichard Abanes contends that the church tries to hide past
umentary lm 8: The Mormon Proposition.
racial practices, citing the 1981 change in the Book of
Mormon which stated that the Lamanites had become a
white and a delightsome people to a pure and a delight1.1.11 Racism
some people (2 Nephi 30:6).[141] In 1840, the white and
delightsome of the original Book of Mormon text was
changed by Joseph Smith to pure and delightsome in the
third edition;[142] it reverted to white and delightsome
Richard and Joan Ostling point to the churchs prac- after Smiths death in subsequent editions until changed
tice, continued until 1978, of refusing the priesthood to again to pure and delightsome in 1981.[143]
blacks as evidence that past LDS Church policies were
racist in nature. Before the change in policy, most other Gregory Prince and William Robert Wright state that
these leaders were a product of their time and locale and

Latter Day Saints in popular culture
that many leaders, including Smith, David O. McKay,
Mormon apologetics
and initially Brigham Young, were not opposed to blacks
[144]
receiving the priesthood.
They further state that the
South Park episode "All About Mormons"
policy was a practice supported by scriptural arguments
and was not a doctrine of the church.[145] Despite several
Stay LDS / Mormon
church leaders throughout the 1950s and 1960s support The God Makers
ing its reversal, the policy was kept in place through 1978
because the Quorum of the Twelve Apostles felt that a
revelation to the president of the church was needed to
1.1.14 Footnotes
change it.[146]
1.1.12
Gender bias and sexism
Main article: Women and Mormonism

Richard and Joan Ostling argue that the LDS Church
treats women as inferior to men.[147] The Cult Awareness and Information Centre also point to comments such
as those made by church leader Bruce R. McConkie,
who wrote in 1966 that a womans primary place is
in the home, where she is to rear children and abide
by the righteous counsel of her husband.[148] The First
Presidency and the Quorum of the Twelve espouse a
complementarian view of gender roles.[149]
Claudia Lauper Bushman notes that, in the 1970s and
1980s, just as American women pressed for greater inuence, the LDS Church decreased the visibility and responsibilities of women in various areas including welfare, leadership, training, publishing, and policy setting.
Despite this, Bushman asserts, most LDS women tend to
be good-natured and pragmatic: they work on the things
that they can change and forget the rest.[150]
Jerald and Sandra Tanner point to comments by certain
church leaders as evidence that women are subject to different rules regarding entry into heaven. They state that
19th-century leader Erastus Snow preached: No woman
will get into the celestial kingdom, except her husband receives her, if she is worthy to have a husband; and if not,
somebody will receive her as a servant.[151] In Mormon
doctrine, celestial marriage is a prerequisite for exaltation
for members of either gender.[152]
[1] Skin Color in Mormon Scripture and Theology http://

irr.org/mit/pdfs/Skin-Color-&-LDS-Church.pdf
[2] Mindy Sink (September 6, 2003). Religion Journal;
Spiritual Issues Lead Many to the Net. The New York
Times. Retrieved 2008-02-21.
[3] Feytser, Peter (November 20, 2008). San Diego march
for marriage equality draws 20,000 protesters. Gay and
Lesbian Times (1091). Retrieved December 6, 2011.
[4] California and Same-Sex Marriage, Newsroom, LDS
Church, 2008-06-30, retrieved 2011-12-06
[5] Tanner 1979, pp. 319328
[6] Ostling, Richard and Joan. Mormon America. p. 95.
ISBN 0-06-066371-5.
[7] Race and the Priesthood. lds.org. LDS Church. Retrieved April 14, 2015.
[8] Mormonism and racial issues/Blacks and the priesthood/Origin of the priesthood ban. The FAIR Wiki.
Foundation for Apologetic Information & Research. Retrieved May 21, 2013.
[9] Tanner 1979, pp. 258285
[10] Ostling, Richard and Joan. Mormon America. pp. 7879.
ISBN 0-06-066371-5.
[11] Rood, Ron and Thatcher, Linda. Statehood. Brief History of Utah. historytogo.utah.gov. .
[12] Wilford Woodru Diary, 1890-09-25.
[13] Abanes 2003, pp. 385
[14] IRR site Finessing an O-Putting Mormon Doctrine at
Those who adopt humanist or feminist perspectives may

the Wayback Machine (archived 3 May 2011)
view certain alleged or former LDS Church doctrines (including the spiritual status of blacks, polygamy, and the [15] Gospel Principles. LDS Church. 1978.
role of women in society) as racist or sexist.[153]
[16] Gospel Principles. LDS CHurch. 1997.
1.1.13
See also
Anti-cult movement
Anti-Mormonism
Criticism of Mormon sacred texts
Fundamentalist Church of Jesus Christ of LatterDay Saints: Criticism
[17] Chapter 5: The Grand Destiny of the Faithful. Teachings of Presidents of the Church: Lorenzo Snow. 2011.
[18] Millet, Robert L.; Reynolds, Noel B. (1998), Do Latterday Saints believe that men and women can become
gods?", Latter-day Christianity: 10 Basic Issues, Provo,
Utah: Foundation for Ancient Research and Mormon
Studies, ISBN 0934893322, OCLC 39732987, President
Snow often referred to this couplet as having been revealed to him by inspiration during the Nauvoo period of
the church. See, for example, Deseret Weekly, 3 November 1894, 610; Deseret Weekly, 8 October 1898, 513; Deseret News, 15 June 1901, 177; and Journal History of the
Church, Historical Department, LDS Church, Salt Lake
City, 20 July 1901, 4.
[19] Lund, Gerald N. (February 1982), Is President Lorenzo
Snows oft-repeated statement'As man now is, God
once was; as God now is, man may be'accepted as ocial doctrine by the Church?", Ensign
[20] Eskridge 2002, pp. 291
[21] Van Wagoner 1986
[22] Van Wagoner 1986, pp. 92
[37] Journal of Thomas Evans Jeremy Sr., September 30, 1852

Bergera 1980.
[38] Charles W. Penrose, Our Father Adam, Improvement
GospeLink <http:
Era (September 1902): 873.
//gospelink.com/library/browse?cat_id=6> reprinted in
Charles W. Penrose, Our Father Adam, Millennial Star
(11 December 1902): 78590. (this paragraph from p.
789).
[39] Conference Report, p. 115 (October 13, 1976)
ISBN 0-06-066371-5.
[41] Brigham Young, Journal of Discourses, Vol 4 p. 53
[23] Tanner 1979, pp. 226257

ISBN 0-06-066371-5.
[25] Compton 1997
[26] Compton 1997, pp. 486534, 457472, 342363
[27] Compton 1997, pp. 457485
[28] Bushman, Richard Lyman (2006). Joseph Smith: Rough
Stone Rolling. New York, NY: Alfred A Kno. p. 439.
ISBN 978-1-4000-4270-8. OCLC 56922457. There is
no certain evidence that Joseph had sexual relations with
any of the wives who were married to other men. They
married because Josephs kingdom grew with the size of
his family, and those bonded to that family would be exalted with him.
[29] Joseph Smith/Polygamy/Marriages to young women.
The FAIR Wiki. Foundation for Apologetic Information
& Research. Retrieved May 21, 2013.
[30] Abanes 2003, pp. 336342
ISBN 0-06-066371-5.
[32] Quinn, Michael (1997). The Mormon Hierarchy: Extensions of Power. Signature Books. pp. 182183; 790810.
ISBN 1-56085-060-4.
[33] Joseph F. Smith, A protable and enjoyable
ConferencePrivilege of the peopleThe Gospel
includes temporal as well as spiritual salvationOcial
statement sustained, Conference Report, April 1904, p.
97.
ISBN 0-06-066371-5.
[42] Snow, Lowell M, Blood Atonement, Encyclopedia of

Mormonism, retrieved 2007-03-08
[43] Packer, Boyd K. (November 1995). The Brilliant Morning of Forgiveness. Ensign.
[44] Ostling, Richard and Joan. Mormon America. pp. 164
165. ISBN 0-06-066371-5.
[45] Pyle, Hugh F. (2000). The Truth about Mormonism.
Sword of the Lord. pp. 78. ISBN 0-87398-845-0.
[46] Ryssman, Orin (2006), The Human Cost of Mormon
Temple Marriage Policies, IRR.org (Institute for Religious Research), retrieved 2007-12-11
[47] Temple Ritual Changed...Again, Salt Lake City Messenger (Utah Lighthouse Ministry), June 2005, retrieved
2012-01-17
ISBN 0-06-066371-5.
[49] McKeever, Bill, Tithing by Coercion, MRM.org (Mormonism Research Ministry), retrieved 2013-01-17
[50] Else what shall they do which are baptized for the dead,
if the dead rise not at all? why are they then baptized for
the dead?" (1 Corinthians 15:29)
[51] Baptism for the Dead, Gospel Study: Study by Topic,
LDS Church
[52] McElveen, Floyd C. (1997). The Mormon Illusion: What
the Bible Says About the Latter-Day Saints. Kregel Publications. pp. 110112. ISBN 0-8254-3192-1.
[53] Did Jesus Establish Baptism for the Dead? at irr.org
[35] Young, Brigham (April 9, 1852), Self-Government

MysteriesRecreation and Amusements, not in Themselves SinfulTithingAdam, Our Father and Our
God, in Watt, G.D., Journal of Discourses, by Brigham
Young, President of The Church of Jesus Christ of Latterday Saints, His Two Counsellors, the Twelve Apostles,
and Others, vol. 1, Liverpool: F.D. & S.W. Richards,
1854, pp. 4653,
[54] Muth, Chad (2008-05-02). Vatican letter directs bishops

to keep parish records from Mormons. Catholic News
Service. U.S. Conference of Catholic Bishops. Retrieved
2011-12-06.
[36] Millennial Star 16:534, 28 August 1854.
[56] Bushman 2006, pp. 86
[55] Urbina, Ian (2003-12-21). New York Times: Again,

Jews Fault Mormons Over Posthumous Baptisms. The
New York Times. Retrieved 2010-04-30.
[57] The LDS Agreement: the Issue of The Mormon Baptisms of Jewish Holocaust Victims, Jewishgen.org (Museum of Jewish Heritage A Living Memorial to the
Holocaust), retrieved 2011-01-25
[58] CNN news article on baptism of holocaust victims
[59] Purdy, Michael (September 2, 2010), Jewish, Mormon
leaders issue joint statement, Deseret News
[60] Dobner, Jennifer (September 1, 2010). Mormon, Jewish leaders tackle proxy baptism. The Salt Lake Tribune.
(AP).
[73] Why Deseret Trust Company?" Accessed 15 May 2007.

[74] Belo Corp Form 8-K. http://sec.edgar-online.com/1995/
04/10/00/0000950134-95-000692/Section3.asp.
Accessed 16 May 2007.
[75] Financial Planning.
nserve.byu.edu.
http:
//finserve.byu.edu/files/archives/Handouts/November%
202005/Finance%20Section%20Draft%207-Without%
20Requirements.doc. Accessed 16 May 2007.
[76] Finance. accredit.byu.edu. See page 9 of pdf document
available at http://accredit.byu.edu/resources/selfstudy/
Standard_7.pdf?lms=30. Accessed 16 May 2007.
[61] Tanner 1979, pp. 534547

[62] Tanner 1979, pp. 535
[63] Tanner 1979
[64] Buerger, David John (2002), The Mysteries of Godliness:
A History of Mormon Temple Worship (2nd ed.), Salt
Lake City: Signature Books, ISBN 1-56085-176-7, pp.
139-40
[65] Mormonism and temples: Endowment, FairMormon
Answers (FairMormon), retrieved 2014-02-17 |contribution= ignored (help)
[66] Stack, Peggy Fletcher. Order to release nancial data has
LDS Church, courts on collision course. Salt Lake Tribune. July 13, 2007. http://www.sltrib.com/themix/ci_
6364841. Retrieved 13 July 2007. (PDF version at kosno.com)
129. ISBN 0-06-066371-5.
[68] Tanner 1979, pp. 36
[77] Lay Leadership: Volunteer Ministry of the Church,

Newsroom (LDS Church)
[78] Ostling, Richard and Joan (1999). Mormon America.
Harper Collins. p. 178. ISBN 0-06-066371-5.
Harper Collins. pp. 395400. ISBN 0-06-066371-5.
370. ISBN 0-06-066371-5.
[81] LDS Church Excommunicates DNA Author. armation.org. Armation: Gay & Lesbian Mormons. August
2005. Retrieved 2011-12-06.
[82] Wolverton, Susan (2004). Having Visions: The Book of
Mormon : Translated and Exposed in Plain English. Algora. p. 321. ISBN 0-87586-310-8.
[83] Pratt, Linda Ray; Heywood, C. William; O'Neil, Robert
M. (SeptemberOctober 1997), Academic Freedom and
Tenure: Brigham Young University (PDF), Academe
(American Association of University Professors) 83 (5):
5268, JSTOR 40251588
[69] Tanner 1987, pp. 516528

[84] Abanes 2003, pp. 418
[70] The Church of Jesus Christ of Latter-day Saints, Great
Britain Financial Statements - provided by the Charity
Commission based on the Charities Act
[71] http://www.cra-arc.gc.ca/ebci/haip/srch/
basicsearchresult-eng.action?k=latter-day&s=
registered&=Search&p=1&b=true&
[72] Cantwell, Robert W. (May 2007). Church Auditing Department Report, 2006. Ensign 37 (5): 6. Retrieved
2011-12-06. The Church Auditing Department has been
granted access to all records and systems necessary to
evaluate the adequacy of controls over receipts of funds,
expenditures, and safeguarding of Church assets. The
Church Auditing Department is independent of all other
Church departments and operations, and the sta consists of certied public accountants, certied internal auditors, certied information systems auditors, and other
credentialed professionals. Based upon audits performed,
the Church Auditing Department is of the opinion that,
in all material respects, contributions received, expenditures made, and assets of the Church for the year 2006
have been recorded and administered in accordance with
appropriate accounting practices, approved budgets, and
Church policies and procedures.
[85] Sunstone, 16:2, no.88 (August 1992), p. 63. As quoted in

Ostling and Ostling, p. 354.
[86] Tanner 1979, pp. 37
[87] Walch, Tad (2005-04-04), Miller funding Joseph Smith
project, Deseret News, retrieved 2011-12-06
[88] Jerald & Sandra Tanner, Changes in Joseph Smiths History, Salt Lake City: Utah Lighthouse Ministry, 1965.
[89] Tanner 1979, pp. 2934
[90] D. Michael Quinn, Jerald and Sandra Tanners Distorted
View of Mormonism: A Response to Mormonism
Shadow or Reality?".
[91] Tanner, Jerald and Sandra (2004). Curse of Cain? Racism
in the Mormon Church. Utah Lighthouse Ministry. Chapter 10, part 2, p. 311.
[92] Tanner 1979, pp. 6772
[93] Tanner 1979, pp. 129
[94] Tanner 1979, pp. 8687
10
[95] Norwood, L. Ara (1990), Joseph Smith and the Origins [112] Letter of October 15, 1982 to all Stake Presidents and
of the Book of Mormon, FARMS Review 2 (1): 187204,
Bishops. BYU Library Special Collections.
retrieved 2011-12-06
[113] Thumma, Scott (2004). Gay Religion. Rowman Altamira.
pp. 99113. ISBN 0-7591-0326-7.
ISBN 0-06-066371-5.
[114] Armation: a Gay and Lesbian Mormon organization.
[97] Godfrey 1994
Archived from the original on 2007-10-16. Retrieved
Zelph was a white Lamanite, a man of God who was a
2007-12-06.
warrior and chieftain under the great prophet Onandagus
who was known from the [hill Cumorah is crossed out in [115] Matis, Stuart Letter to a Cousin
the manuscript] eastern Sea, to the Rocky Mountains. He
was killed in battle, by the arrow found among his ribs, [116] Dobner, Jennifer (2008-04-07). Gay Mormon group to
meet with church ocials. The Salt Lake Tribune.
during a [last crossed out] great struggle with the Lamanites [and Nephites crossed out].
[117] God Loveth His Children, LDS Church, 2007, retrieved
[98] D. Michael Quinn On Being A Mormon Historian p. 21:
Lecture to BYU Student History Association, Fall 1981
[99] Allen Roberts, Private Eye Weekly, October 20, 1993, p.
12. Quoted in Jerald and Sandra Tanner, "Legacy: A Distorted View of Mormon History, Salt Lake City Messenger (#88), May 1995, p. 4.
201-12-06 Check date values in: |access-date= (help)

[118] Quinn, D. Michael (2001). Same-Sex Dynamics Among
Nineteenth-Century Americans: A Mormon Example. University of Illinois Press. pp. 195264. ISBN 0-25206958-7.
[119] George L. Mitton, Rhett S. James A Response to D.

Michael Quinns Homosexual Distortion of Latter-day
Saint History Review of Same-Sex Dynamics among
Nineteenth-Century Americans: A Mormon Example by D.
Michael Quinn Provo, Utah: Maxwell Institute, 1998. Pp.
[101] The Joseph Smith Papers: Quotes About the Project.
141263
lds.org. Retrieved 2011-12-06. We work on the assumption that the closer you get to Joseph Smith in the sources, [120] Shock Therapy Interview. salamandersociety.com. The
Salamander Society (aka The Latter Day Lampoon).
the stronger he will appear, rather than the reverse, as is so
often assumed by critics. His warmth, his sincerity, and
his absolute devotion to the cause come through page after [121] Armation Shock Therapy article.
page.
[122] Seligman, Martin E.P., What You Can Change and What
[100] Hallwas, John (1995). Cultures in Conict: A Documentary History of the Mormon War in Illinois. Utah State
University Press. pp. 23. ISBN 0-87421-272-3.
[102] Rischin, Moses. The New Mormon History. The American West (Mar. 1969): 49.
You Can't: The Complete Guide to Self Improvement.

Knopf, 1993; ISBN 0-679-41024-4
[103] The New Mormon History. Ed. D. Michael Quinn. Salt [123] Homosexuality not a disease to be cured. Reproductive
Health Matters, November 2004
Lake City: Signature Books, 1992. (vii).
[104] Paulson, Matthew A. (2000). Breaking the Mormon Code: [124] Oaks, Dallin H. (October 1995). Same-Gender Attraction. Ensign 25 (10): 7.
A Critique of Mormon Scholarship. Wingspan Press. pp.
2729. ISBN 1-59594-067-7.
[125] Page, Jared (2008-01-31). Church group plans protest at
Pres. Hinckleys funeral. Deseret News.
[105] Gruss, Edmond C. (2006). What Every Mormon (and
Non-Mormon) Should Know. Xulon Press. p. 119. ISBN
[126] Kirby, Robert (2008-02-02). Kirby: My surprise at nd978-1-60034-163-2.
ing that I belong to a gay church. The Salt Lake Tribune.
[106] BYU College of Religious Education.
Reli[127] Ostling, Richard and Joan. Mormon America. p. 172.
gion.byu.edu. Retrieved 2011-01-25.
ISBN 0-06-066371-5.
[107] Laake, Deborah (1994). Secret Ceremonies: A Mormon
Womans Intimate Diary of Marriage and Beyond. Dell [128] Jesse McKinley and Kirk Johnson (November 14, 2008),
Mormons Tipped Scale in Ban on Gay Marriage, The
Publishing. ISBN 0-688-09304-3.
New York Times, retrieved February 14, 2012
[108] McDannell, Colleen (1995). Material Christianity: Religion and Popular Culture in America. Yale University [129] Ostling, Richard and Joan. Mormon America. pp. 94
108. ISBN 0-06-066371-5.
Press. pp. 214218. ISBN 0-300-07499-9.
[109] Armation article in Kip Eliason suicide. Retrieved [130] Tanner 1979, pp. 304 (New York Herald, May 4, 1855,
as cited in Dialogue, Spring 1973, p.56)
2007-12-08.
[110] Ed Decker (1982). The God Makers (VHS). Jeremiah [131] The Charge of 'Racism' in the Book of Mormon.
Blacklds.org. Retrieved 2011-12-13.
Films.
[111] Letter of January 5, 1982 to all Stake Presidents and Bish- [132] Tanner, Jerald and Sandra (2004). Curse of Cain? Racism
ops. BYU Library Special Collections.
in the Mormon Church. Utah Lighthouse Ministry.
[133] Web site with detailed documentation of racist acts in [150]

LDS history. Retrieved 2007-12-05.
[151]
[134] Web site with detailed documentation of recent racist
LDS polices. Retrieved 2007-12-05.
[152]
105. ISBN 0-06-066371-5.
[153]
[136] Bruce R. McConkie, 1978 (All Are Alike Unto God, A
Symposium on the Book of Mormon, The Second Annual
Church Educational System Religious Educators Symposium, August 1719, 1978.
[137] Broadway, Bill (1998-05-30). Black Mormons Resist
Apology Talk. The Washington Post.
[138] Smith, Darron (2004). Black and Mormon. University of
Illinois Press. p. 7. ISBN 0-252-02947-X.
[139] Ramirez, Margaret (2005-07-26). Mormon past steeped
in racism: Some black members want church to denounce
racist doctrines. Chicago Tribune.
[140] Hinckley, Gordon B. (May 2006). The Need for Greater
Kindness. Ensign.
[141] Abanes 2003, pp. 420
[142] Smith, Joseph (1840). Book of Mormon (3rd revised ed.).
Nauvoo, Illinois: Robinson and Smith. p. 115. ISBN
1-60135-713-3. Retrieved 2009-08-03.
[143] The wording white and a delightsome was introduced in
the 1st edition of the Book of Mormon in 1830. This was
changed to pure and a delightsome in the 3rd edition in
1840. The 1841 and 1849 European editions of the Book
of Mormon were printed in England by the Twelve Apostles, and were the Kirtland 2nd edition with Anglicized
spellings. Future LDS editions were based on the European editions until a major reworking in 1981. Crawley,
Peter (1997). A Descriptive Bibliography of the Mormon
Church, Volume One 1830-1847. Provo, Utah: Religious
Studies Center, Brigham Young University. p. 151. ISBN
1-57008-395-9. Retrieved 2009-02-12.
[144] Prince, Gregory A.; Wright, William Robert (2005).
David O. McKay and the Rise of Modern Mormonism. Salt
Lake City: University of Utah Press. p. 60. ISBN 978-087480-822-3.
Lake City: University of Utah Press. pp. 7980. ISBN
978-0-87480-822-3.
Lake City: University of Utah Press. p. 80. ISBN 978-087480-822-3.
172. ISBN 0-06-066371-5.
[148] The Role of Women in Mormonism.
1995-03-27. Retrieved 2011-01-25.
Caic.org.au.
[149] The Family: A Proclamation to the World, LDS Church,

1995, retrieved 2011-12-06
11
Bushman 2006, pp. 113

UTLM web site describing LDS treatment of women.
Retrieved 2007-12-04.
section of Gospel Principles manual explaining the doctrine of exaltation and the requirements thereof.
Hanks, Maxine (1992), Women and Authority: reemerging Mormon feminism, Salt Lake City, Utah:
Signature Books, ISBN 1-56085-014-0, OCLC
25509094
1.1.15 References
Abanes, Richard (2003), One Nation Under Gods:
A History of the Mormon Church, New York: Four
Walls Eight Windows, ISBN 978-1-56858-283-2,
OCLC 52863716
Beckwith, Francis (2002), Mosser, Carl; Owen,
Paul, eds., The New Mormon Challenge, Grand
Rapids, Michigan: Zondervan, ISBN 978-0-31023194-3, OCLC 48428864
Bennett, John C. (1842), The History of the Saints;
or An Expos of Joe Smith and Mormonism, Boston;
New York: Leland & Whiting; Bradbury, Soden,
OCLC 11081448
Brodie, Fawn M. (1995) [1945], No Man Knows My
History: The Life of Joseph Smith (2nd, rev. and enl.
ed.), New York: Vintage Books, ISBN 978-0-67973054-5, OCLC 36510049
Bushman, Claudia L. (2006), Contemporary Mormonism: Latter-day Saints in Modern America,
Westport, Connecticut: Praeger Publishers, ISBN
0-275-98933-X, OCLC 61178156
Eskridge, Jr., William N. (2002) [1999], Gaylaw:
Challenging the Apartheid of the Closet, Cambridge,
MA: Harvard University Press, ISBN 978-0-67400804-5, OCLC 49204149
Howe, Eber D. (1834), Mormonism Unvailed,
Painesville, Ohio: Printed and published by the author, OCLC 10395314. Online copy
Krakauer, Jon (2003), Under the Banner of Heaven:
A Story of Violent Faith, New York: Doubleday,
ISBN 978-0-385-50951-0, OCLC 51769258
Newell, Linda King (1994) [1984], Mormon
Enigma: Emma Hale Smith (2nd ed.), Urbana, Illinois: University of Illinois Press, ISBN 978-0-25206291-9, OCLC 28721939
Ostling, Richard and Joan (1999), Mormon America, San Francisco, CA: HarperSanFrancisco, ISBN
978-0-06-066371-1, OCLC 41380398
12
Quinn, D. Michael (1994), The Mormon Hierarchy: Origins of Power, Salt Lake City, UT:
Signature Books, ISBN 978-1-56085-056-4, OCLC
30155116
Quinn, D. Michael (1997), The Mormon Hierarchy: Extensions of Power, Salt Lake City, UT:
Signature Books, ISBN 978-1-56085-060-1, OCLC
32168110
Sillito, John R.; Staker, Susan (2002), Mormon
Mavericks: Essays on Dissenters, Salt Lake City,
Utah: Signature Books, ISBN 978-1-56085-154-7,
OCLC 47805160
Smith, Andrew F. (1997), The Saintly Scoundrel:
The Life and Times of Dr. John Cook Bennett, Urbana, Illinois: University of Illinois Press, ISBN
978-0-252-02282-1, OCLC 34721478
Tanner, Jerald and Sandra (1980), The Changing
World of Mormonism, Chicago: Moody Press, ISBN
0-8024-1234-3, OCLC 5239408
Tanner, Jerald and Sandra (1982) [1972], Mormonism - Shadow or Reality? (4th, enl. and rev
ed.), Salt Lake City, UT: Utah Lighthouse Ministry,
OCLC 15339569
Van Wagoner, Richard S. (Summer 1986), Sarah
Pratt: The Shaping of an Apostate, Dialogue: A
Journal of Mormon Thought 19 (2): 6999, OCLC
366662945
Wymetal, Wilhelm Ritter von (1886), Joseph Smith,
the Prophet, His Family, and His Friends: A Study
Based on Facts and Documents, Salt Lake City, UT:
Tribune Printing and Publishing Company, OCLC
1538597. Online copy at olivercowdery.com
1.1.16
Further reading
Millet, Robert (2011), No Weapon Shall Prosper:

New Light on Sensitive Issues, Brigham Young University, ISBN 978-0-8425-2794-1
1.1.17
External links
Critical
Utah Lighthouse Ministry Maintained by Sandra
Tanner
Apologetic
BYU operated Foundation for Ancient Research and
Mormon Studies (FARMS)
Church-unaliated Foundation for Apologetic Information & Research (FAIR)
Chapter 2
Persecution
2.1 Anti-Mormonism
occurred during the 19th century, particularly during the

Utah War of the 1850s, and in the second half of the century when the practice of polygamy in Utah Territory was
widely considered by the U.S. Republican Party as one of
the twin relics of barbarism along with slavery.[1]
Modern-day opposition generally takes the form of websites oering alternative views about Mormonism or nonviolent protest at large Latter-day Saint gatherings such
as the churchs biannual General Conference, outside of
Latter-day Saint pageants, or at events surrounding the
construction of new LDS temples. Opponents generally
believe that the churchs claims to divine origin are false,
that it is non-Christian, or that it is a religion based on
fraud or deceit on the part of its past and present leaders.
2.1.1 Origin
The term, anti-Mormon rst appears in the historical
record in 1833 by the Louisville (Kentucky) Daily Herald in an article, The Mormons and the Anti-Mormons
(the article was also the rst known to label believers in
the Book of Mormon as Mormons).[2] In 1841, it was
revealed that an Anti-Mormon Almanac would be published. On August 16 of that year, the Latter Day Saint
Times and Seasons reported the Mormons condence
that although the Anti-Mormon Almanac was designed by
Satan and his emissaries to ood the world with lies
and evil reports, still we are assured that in the providence of God they will ultimately tend to the glory of
Godthe spread of truth and the good of the church.[3]
An anti-Mormon political cartoon from the late 19th century.
Anti-Mormonism is discrimination, persecution, hostility or prejudice directed at members of the Latter Day
Saint movement, particularly The Church of Jesus Christ
of Latter-day Saints (LDS Church). The term is often
used to describe persons or literature that are critical of
their adherents, institutions, or beliefs, or physical attacks
against specic Mormons or the LDS Church as a whole.
The anti-Mormon newspaper certainly was not the rst

of its kind; Mormonism had been criticized strongly by
dozens of publications since its inception, most notably
by Eber D. Howe's 1834 book Mormonism Unvailed. The
Latter Day Saints initially labeled such publications antiChristian,[4] but the publication of the Almanac and
the subsequent formation of an "Anti-Mormon Party" in
Illinois heralded a shift in terminology. Anti-Mormon
became, on the lips of the churchs critics, a proud and
politically charged self-designation.[5]
Opposition to Mormonism began before the rst Latter Today, the term is primarily used as a descriptor for perDay Saint church was established in 1830 and continues sons and publications that oppose the LDS Church, alto the present day. The most vocal and strident opposition though its precise scope has been the subject of some de13
14
CHAPTER 2. PERSECUTION
bate. It is used by some to describe anything perceived facts presented by simply labeling the source as 'antias critical of the LDS Church.[6]
Mormon'".[10] Critics of the term also claim that the LDS
Siding with the latter, less-inclusive understanding of the Church frames the context of persecution in order to culterm, Latter-day Saint scholar William O. Nelson sug- tivate a persecution complex, or that Mormon authors
reward for engests in the Encyclopedia of Mormonism that the term in- promote the ideal of a promised heavenly
[14]
during
persecution
for
ones
beliefs.
cludes any hostile or polemic opposition to Mormonism
or to the Latter-day Saints, such as maligning Joseph
Smith, his successors, or the doctrines or practices of the
Church. Though sometimes well intended, anti-Mormon
publications have often taken the form of invective, falsehood, demeaning caricature, prejudice, and legal harassment, leading to both verbal and physical assault.[7]
Reaction
Mormons often respond to these accusations by questioning whether critics like Johnson and Cannon really have
Mormons best interests at heart. For Brigham Young
University's 100 Hour Board, the anti-Mormon label
serves the purpose of warning Latter-day Saints away
from individuals who espouse hatred and bigotry. It
is better, says the Board, for a confused Saint to talk to
someone... that (1) has your best interests at heart, and
(2) actually understands what the Church teaches.[15]
Many of those who have been labeled anti-Mormon

object to the designation, arguing that the term implies
that disagreement or criticism of Mormonism stems from
some inherent anti-Mormon prejudice, rather than being part of a legitimate factual or religious debate.[8] Eric
Johnson, for example, makes a distinction between personal animosity and intellectual dialogue. Johnson insists that he is motivated by love and compassion for
Mormons, and that while he "[might] plead guilty to being against Mormonism", he nds the suggestion that he is
anti-Mormon both oensive and inaccurate.[9] Stephen
Cannon elaborates,
Those individuals and groups who challenge Mormonism, particularly those who approach the challenge
from an evangelical Christian perspective, would generally sustain that they do, in fact, have the best interest of
the Mormon at heart;[16] and for the most part can legitimately claim to understand what the church teaches, since
many challengers of Mormonism come from an LDS
background. In addition, they often declare that highly
charged words such as hatred and bigotry are employed to an excessive degree to describe any challenge
to a truth claim, and often cite this reactionary response
as part of the so-called Mormon persecution complex.
It is also helpful to know that Mormons

are a group of people united around a belief
system. Therefore, to be anti-Mormon is
to be against people. Christians who desire
to communicate the Gospel of Jesus Christ to
Mormons are never to come against people of
any stripe. Yes, evangelical Christians do have
strong disagreements with Mormonism, but the
argument is with a belief system and not a people. The LDS people are no better or no worse
than any other group of people. Any dispute
is to be a disagreement with the ism, not the
Mormon.[10]
2.1.2 History
Main articles: History of the Latter Day Saint movement
and Mormonism and violence
Mormonism, or the Latter Day Saint movement, arose
James White, meanwhile, rejects the term because of a

lack of reciprocal terminology. He wrote to one LDS
apologist, If you will identify yourself as an anti-Baptist,
I'll let you call me an anti-Mormon.[11]
Even some members of the church who write negatively
about it, especially those who call into question its divine
nature, have had their writings labeled anti-Mormon. ExMormons who write about the church are likewise frequently labeled anti-Mormon, even when their writings
are not inammatory in nature.[12] The debate on who is
anti-Mormon frequently arises in Mormon discussions
of authors and sources.[13]
1851 lithograph of Smiths body about to be mutilated (Library

of Congress).
in western New York, the area where its founder, Joseph

Smith, was raised, during a period of religious revival in
the early 19th century. Smith claimed to have several viStephen Cannon has argued that use of the label sions involving God, Jesus and angelic Native American
is a campaign by Latter-day Saints to disavow the prophets. These claims were often not received well by
2.1. ANTI-MORMONISM
15
those in the community, as evident in the following ex- In Missouri, once the gathering place of the Latter Day
cerpt from Smiths account of LDS Church history:
Saints, Mormons tended to vote as a bloc, wielding considerable political and economic inuence, often unseat... one of the Methodist preachers ...
ing local political leadership and earning long-lasting entreated my communication ... with great conmity in the sometimes hard-drinking, hard-living frontier
tempt, saying it was all of the devil, that there
communities.[20] These dierences culminated in hostilwere no such things as visions or revelations
ities and the eventual issuing of an executive order (since
in these days; that all such things had ceased
called the Extermination Order) by Missouri governor
with the apostles, and that there would never be
Lilburn Boggs declaring the Mormons must be treated
any more of them. I soon found, however, that
as enemies, and must be exterminated or driven from the
my telling the story had excited a great deal of
State. Three days later, a renegade militia unit attacked a
prejudice against me among professors of reMormon settlement at Hauns Mill, resulting in the death
ligion, and was the cause of great persecution,
of 18 Mormons and no militiamen. The Extermination
which continued to increase; and though I was
Order was not formally rescinded until 1976.
an obscure boy, only between fourteen and fIn Nauvoo, Illinois, persecutions were often based on
teen years of age, and my circumstances in life
the tendency of Mormons to dominate community, ecosuch as to make a boy of no consequence in the
nomic, and political life wherever they resided.[21] The
world, yet men of high standing would take nocity of Nauvoo had become the largest in Illinois, the city
tice sucient to excite the public mind against
council was predominantly Mormon, and the Nauvoo Leme, and create a bitter persecution; and this
gion (the Mormon militia) had grown to a quarter of the
was common among all the sectsall united
size of the U.S. Army. Other issues of contention in[17]
to persecute me.
cluded polygamy, freedom of speech, anti-slavery views
presidential campaign, and the deication
While the claims of a divine call often received a cold during Smiths
[22]
of
man.
After
the destruction of the press of the
shoulder, the eventual publication of the Book of MorNauvoo
Expositor
and
institution of martial law, Joseph
[18]
mon,
and the ocial organization of the Church of
Smith
was
arrested
on
charges
of treason against the state
Christ in 1830 were met with increased opposition on varof
Illinois
and
incarcerated
in
Carthage Jail where he
ious fronts.
was killed by a mob on June 27, 1844. The persecution in Illinois became so severe that most of the residents
of Nauvoo ed across the Mississippi River in February
1846.
In 1847 Mormons established a community hundreds of
miles away in the Salt Lake Valley in Utah. Beginning
in 1849, every Federally appointed ocial left Utah under duress. In 1857 President Buchanan concluded that
the Mormons in the territory were rebelling against the
United States. In response, President Buchanan sent onethird of the United States army to Utah in 1857 in what
is known as the Utah War.
In 2007, the movie September Dawn portrayed Brigham
Young and other Mormon leaders ordering the massacre
of non-Mormon travelers passing through Utah, fearing
Title page of one of the earliest anti-Mormon publications, E. D. they were the rst in a wave of settlers to the territory.
Howes Mormonism Unvailed: Or, A Faithful Account of that Though the LDS Church issued no comment on the lm,
Singular Imposition and Delusion, from its Rise to the Present Latter-day Saint members and several historical scholTime (1834), which claimed that the Book of Mormon was writ- ars protested these depictions, arguing that the lm makten by Solomon Spalding.
ers took great leaps of historical revisionism. Approximately 120 immigrants from Arkansas were murdered at
In New York and Pennsylvania, anti-Mormon behavior Mountain Meadows in Southwestern Utah on September
dealt mainly with issues including whether or not Smith 11, 1857, after having surrendered to a body of Nauvoo
actually had the gold plates, if those plates belonged to Legion militiamen.
the people, rather than Smith, if Smith ever really had
(theological) visions, Smiths treasure-digging episodes,
and accusations of occult practices.[19]
Early publications
In Ohio, anti-Mormons focused on the ill-fated banking
eorts of the Kirtland Safety Society and other failed Much of this anti-Mormon sentiment was expressed in
economic experiments including the United Order.
publications during the early part of LDS Church his-
16
tory. In his 2005 biography of Joseph Smith, Richard

Lyman Bushman cites four 1838 pamphlets as antiMormon: Mormonism Exposed by Sunderland, Mormonism Exposed by Bacheler, Antidote to Mormonism by
M'Chesney, and Exposure of Mormonism by Livesey.[23]
The rst was the work of Origen Bacheler, who had no direct contact with the body of Mormons, and contained the
contents of a debate between the author and Parley Pratt,
with Pratts side omitted. Bushman describes the authors
rhetoric as indistinguishable from that uttered by scores
of other polemicists of his time, providing a glimpse
into the kind of material considered anti-Mormon. The
pamphlet described Joseph Smith as a blockhead, a
juggling, money-digging, fortune-telling impostor and,
along with the Book of Mormon witnesses, as perhaps
the most infamous liars and impostors that ever breathed.
... By their deception and lies, they swindle them out of
their property, disturb social order and the public peace,
excite a spirit of ferocity and murder, and lead multitudes astray on the subject in which, of all others, they
have the deepest interest. He voiced outrage at the miscreants who are battening on the ignorance and credulity
of those upon whom they can successfully play o this
imposture. He described the Book of Mormon as, the
most gross, the most ridiculous, the most imbecile, the
most contemptible concern, that was ever attempted to
be palmed o upon society as a revelation. He believed
the religion can be viewed in no other light than that of
monstrous public nuisances, that ought forthwith to be
abated and that the Mormons were the most vile, the
most impudent, the most impious, knot of charlatans and
cheat with which any community was ever disgraced and
cursed.[24] Antidote to Mormonism describes Mormons
as miserable enemies of both God and manengines of
death and hell. He described combat with them as being
desperate, the battle is one of extermination.[25] Bushman describes the characteristics of these anti-Mormon
materials as sensationalizing actuality:[26]
The critics writings largely controlled the

reading publics image of [Joseph Smith] for
the next century, with unfortunate results for
biographers. The sharp caricature of Joe
Smith as fraud and con man blotted out the
actual person. He was a combination of knave
and blockhead. No one had to explain what
motives drove him. He was a xed type, the
condence man, well known in the literature
of antebellum America. Americans knew all
about these insidious scoundrels who undermined social order and ruined the lives of their
unsuspecting victims. Joseph Smith became
the worst of the typea religious fraud who
preyed upon the sacred yearnings of the human
soul.
Sherlock Holmes
Arthur Conan Doyle's A Study in Scarlet (1887), the novel
in which the famous ctional detective Sherlock Holmes
made his rst appearance, includes a very negative depiction of the early Mormon community in Utah after
its migration westwards and the foundation of Salt Lake
City. Mormons are presented as violent, rigidly intolerant and corrupt, systematically terrorizing members of
the church and forcing polygamous marriage on Mormon
girls against their will (comparing Mormon practices to
the well-known theme of European girls being forcibly
taken to Muslim harems).
Later in his career, Conan Doyle apologized to the Mormons for his lurid account of them as being steeped in
kidnapping, murder and enslavement. During a 1923 tour
of the United States, Doyle was invited to speak at the
LDS Churchs Salt Lake Tabernacle; while some individual Mormons expressed their bitterness, in general the atmosphere was warm and friendly far beyond the famous
authors best expectations, and in later writings he presented Mormons in a very positive light.[27]
2.1.3 Forms
The most vehement opposition to the LDS Church comes
from individuals or groups associated with the Christian
countercult movement, which is mostly an evangelical
Christian phenomenon. Daniel C. Peterson and Massimo
Introvigne have identied two major streams of modern anti-Mormon thought. The rst is traditional
anti-Mormonism, typied by Rev. Wesley Walters,
Jerald and Sandra Tanner, and (to a certain extent) selfproclaimed Bible Answer Man and cult expert Walter
Martin. Anti-Mormons in this category, anxious to be
taken seriously by at least a portion of the scholarly community, generally try to explain Mormonism in naturalistic terms. They appeal to Joseph Smiths environment
and his (wicked or pathological) character, perhaps assisted by a co-conspirator or two, as a sucient explanation for Mormon origins.[28] Of the second category Introvigne tells us,
New Age anti-Mormonism, according to
Peterson, is quite dierent. It admits the presence of supernatural events in the founding
events of the Church of Jesus Christ of Latterday Saints and is quite willing to acknowledge
continuous supernatural inuence in the life of
the Church today. However, unlike faithful
Latter-day Saints, New Age anti-Mormons see
the supernatural agents involved in the founding and progress of the Church as demonic, occultic, diabolical, luciferian.[29]
This New Age anti-Mormon grouping includes Ed
Decker, Loftes Tryk, James R. Spencer and many oth-
2.1. ANTI-MORMONISM
ers. According to Introvigne, New Age anti-Mormonism
emerged in the 1980s largely as a result of the rise of
Third-wave Pentecostalism and its emphasis on spiritual
warfare.[30]
Traditional
Traditional anti-Mormons, according to Peterson, are
those who are content to argue that Mormonism is untrue and incompatible with the Bible.[31] While some
may believe that Satan was indirectly involved in the
founding of the LDS Church, they place little emphasis
on his role. For them, naturalistic and historical explanations are always preferable to supernatural ones.[32]
Among the most prominent of the traditional antiMormons are Jerald and Sandra Tanner. Both former
members of the LDS Church, the Tanners converted to
evangelical Protestantism and in 1964 founded the Modern Microlm Company to document problems with the
claims of Mormonism and to compare LDS doctrines
with Christianity. In 1983 they turned their company
into a non-prot organization and renamed it the Utah
Lighthouse Ministry.[33] The Tanners work has included
publishing [reprints of] many hard-to-nd Mormon historical documents and "[debating] virtually every significant topic in Mormonism.[34] During their prolic career they have published more than two hundred items
on a variety of social, doctrinal, and historical issues.
Despite the high caliber of some of their work,[35] the
Tanners have been criticized on a number of points: notably for the vitrolic tone of some of their more polemical
pieces, their resistance to change, and their unauthorized
publication of several copyrighted documents.[34][36] In
recent years, the apologists wrath toward the Tanners has
somewhat subsided. In their study of anti-Mormon word
games, for example, Daniel C. Peterson and Stephen D.
Ricks have nothing negative to say about them. Instead,
they enlist them as allies against New Age anti-Mormons
like Ed Decker, whose fabrications the Tanners have denounced on more than one occasion.[37]
17
prominent of their number, Ed Decker, is the producer
of The God Makers and The God Makers II, as well as being the author of the books by the same name. The God
Makers has attracted criticism not only from Latter-day
Saints,[40] but from traditional anti-Mormons as well.[41]
The lm is generally considered acerbic and misleading,
and has even provoked bomb threats against LDS meetinghouses and death threats against members.[42] In other
publications Decker has asserted that the source of Mormonism is Satan and that the spires on the LDS temple
represent an upside down nail, pointing deantly toward
heavenas if to impale the Lord Jesus anew when he
comes in the clouds of glory!"[43] Furthermore, Decker
sees Mormonism as a Satanic political conspiracy with
roots in Hinduism and Baal worship.[44]
When Decker was denounced by Jerald and Sandra Tanner, he went so far as to accuse them of being in the pay
of the LDS Church and even of being demonized themselves. Decker and his associates oered to exorcise the
Tanners demons, and expressed great sadness when they
refused.[45]
The Christian writer William Schnoebelen asserted that
the marks on the Mormon Temple garments 'are held
together by a subtle occult web of sexual energy which
is activated by pressure from the two highest grips in
the LDS Temple endowment.'"[32] Tom Kellie similarly
insisted that the wives of Mormon apostles were compelled to submit to a special sexual type of operation.[46]
Other New Age anti-Mormons have called Mormons pagans and Mormonism a fountain of slime.[44]
Protests
Perhaps the most controversial of the traditional antiMormons, however, was Walter Martin. Martin saw
Mormons as deceivers who pose as Christians. He
called them anti-Christian and a cult inltration and
said they secretly harbor a deep contempt for Christians. He further accused them of being egomaniacs
and cultists.[38] Martin left as his legacy the Christian
Research Institute, which has taken a slightly more moderate position.[39]
New Age
Not to be confused with New Age movement.
Protesters outside the site of the LDS general conference in 2006.
New Age anti-Mormons have generated considerably Protesters have been visible as street preachers at LDS
more controversy than the previous category. The most General Conferences, outside of LDS pageants, and tem-
18
ples. At the recently constructed Sacramento temple, for

example, protesters dispersed pamphlets to visitors who
came to take a guided tour. They also held up signs directing people to websites critical of the LDS Church.[47]
Notably, protesters also made an appearance at the 2002
Winter Olympics in Salt Lake City.[48] One group that
actively organizes peaceful protests, a non-prot organization called Mormonism Research Ministry, insists that
its activities are not anti-Mormon.
Our goal at MRM is not to be antagonistic. In fact, whenever a representative of MRM
speaks publicly on this subject, we often emphasize how Christians should reect a Christlike attitude when sharing their faith. We must
be rm in our convictions but compassionate
and patient as well. ... It is true that, just
as some Mormons want nothing more than to
ridicule and insult those with whom they disagree, some Christians have done the same.
This is wrong and always will be wrong.[9]
Some other individuals have been seen throwing copies
of the Book of Mormon on the ground, stepping on
them, and portray using temple garments, which LDS
hold sacred, as toilet tissue, and other similarly oensive actions.[49] However, nearly every evangelical ministry, including those that actively challenge truth claims
of Mormonism, vehemently condemns this sort of oensive and belligerent behavior, and further object to being
placed in the same category as those few who engage in
such behavior.[16]
Violence
See also: Mormonism and violence
Tangible acts of violence against Latter-day Saints are
considerably less common in the United States today than
they were in the 19th century. The rst signicant violent persecution occurred in the early 1830s in Missouri.
Mormons tended to vote as a bloc there, wielding considerable political and economic inuence, often unseating
local political leadership and earning long-lasting enmity
in the frontier communities.[53] These dierences culminated in the Missouri Mormon War and the eventual issuing of an executive order (since called the extermination
order within the LDS community) by Missouri governor
Lilburn Boggs, which declared that the Mormons must
be treated as enemies, and must be exterminated or driven
from the State. Three days later, a renegade militia unit
attacked a Mormon settlement at Hauns Mill, resulting
in the death of 18 Mormons and no militiamen. The extermination order was not formally rescinded until 1976.
After the destruction of the press of the Nauvoo Expositor
in Nauvoo, Illinois, Joseph Smith was arrested and incarcerated in Carthage Jail where he was killed by a mob on
June 27, 1844. The persecution in Illinois became so severe that most of the residents of Nauvoo ed across the
Mississippi River in February 1846.
Even after Mormons established a community hundreds

of miles away in the Salt Lake Valley in 1847, antiMormon activists in Utah Territory convinced U.S. President James Buchanan that the Mormons in the territory
were rebelling against the United States; critics pointed
As a result of organized protests at Mormon events, a to plural marriage as a sign of the rebellion. In renumber of Latter-day Saints, and even non-Mormons, sponse, President Buchanan sent one-third of the Amerhave begun to counter-demonstrate at events (by singing ican standing army in 1857 to Utah in what is known as
hymns, for example).[50]
the Utah War.
Legal
In March 2014, a court case was brought against LDS
Church president Thomas S. Monson in the United Kingdom. Monson was accused by disaected member Tom
Phillips of breaching the Fraud Act 2006. The summons
alleged that two men were induced to pay tithes to the
LDS Church by church teachings which are objectively
untrue. The alleged untrue teachings were:
Joseph Smith translated the Book of Mormon from
ancient gold plates and it is historically accurate; and
Native Americans are descended from Israelites who
left Jerusalem in 600 BC.
More recent persecution against Mormons in the U.S. has

occasionally taken the shape of acts of vandalism against
church property (see Protests against Proposition 8 supporters).[54] At an LDS Church building in Orangevale,
Sacramento County, vandals spray painted No on 8 and
No on Prop 8 on the front sign and sidewalk.[55] An afliate group of the radical Trans/Queer organization Bash
Back!, claims credit for pouring glue into the locks of an
LDS Church building and spray painting on its walls. An
internet posting signed by Bash Back!s Olympia chapter
said: The Mormon church ... needs to be confronted,
attacked, subverted and destroyed.[56] According to the
Chicago Tribune, the acts of vandalism against the LDS
Church appear to be in retaliation for support of Proposition 8.[56] Police reported that nine church buildings
were also damaged in Utah that month.[57][58] The AntiDefamation League released a statement condemning the
defacement and destruction of property.[59]
The court case was tossed out before trial.[51] The judges In November 2008, the United States Postal Service dedismissed the case with stark language.[52]
livered envelopes containing white powder to two LDS
2.1. ANTI-MORMONISM
Church templesthe Los Angeles California Temple and
the Salt Lake Templeand to the Knights of Columbus' national headquarters in New Haven, Connecticut,
prompting a hazardous materials response and a federal domestic terrorism investigation.[60][61][62] The LDS
Church blamed opponents of the marriage ban for sending the hoax mailings, while a group that also supported the measure condemned acts of domestic terrorism against our supporters.[63] LGBT rights groups, such
as Equality Utah and Equality California, have spoken
out against the use of violence in protests, and note that
the source of the white powder mailings has not been
determined.[63][64]
In Latin America, however, hatred of Mormons has often taken on a much deadlier form. In May 1989, members of a terrorist organization called the Zarate Willka
Armed Forces of Liberation murdered two Mormon missionaries in La Paz, Bolivia. Another Bolivian terrorist group, the Tupac Katari Guerrilla Army, claimed responsibility for two attacks against Mormon chapels. The
Latauro Youth Movement in Chile conducted 27 smallscale bombings against LDS meetinghouses in 1992.[65]
The MIPT Terrorism Knowledge Base lists 149 individual attacks that have been carried out against Mormon targets in Latin America since 1983.[66] It also lists a 2001
chapel-bombing in Croatia.[67]
2.1.4
Responses
Ocial
Although a position on anti-Mormonism is not part of the
ocial doctrine of the LDS Church, it has been mentioned specically in a number of general conference
talks made by church general authorities.
Marvin J. Ashton, speaking as a member of the Quorum
of the Twelve Apostles, began a fall 1982 conference
by relating an experience he had with a protester outside of Temple Square. He went on to declare "[t]o the
world, and especially to members of The Church of Jesus
Christ of Latter-day Saints that there is no time for contention. He then quoted Robert Frost in his prescribed
response to anti-Mormonism:
19
as the source of at least some anti-Mormon and apostate
groups, relates an experience of a Mormon convert being
excommunicated and encourages the avoidance of those
who would tear down your faith":
Since the spring of 1820, Lucifer has led a
relentless attack against the Latter-day Saints
and their leaders. A parade of anti-Christs,
anti-Mormons, and apostate groups have appeared on the scene. Many are still among us
and have released new oods of lies and false
accusations. These faith-killers and testimonythieves use personal contacts, the printed word,
electronic media, and other means of communication to sow doubts and to disturb the peace
of true believers.
Two months ago we received a tender
letter from a bishop. He informed us that he
had been involved in an excommunication of a
recent convert. The new convert had fallen under the inuence of a very dedicated apostate
who was successful in destroying the converts
testimony. It seems that, to discredit Joseph
Smith and subsequent prophets, the apostate
cited changes made in Church publications
over the years.
The approach used by the apostate is common
among those who are more interested in
shadows than in light. Their logic, if followed,
would have them burning the New Testament
because Lukes account of the gospel is not
exactly like Matthews or because the book of
Acts reports two diering versions of Pauls
vision on the road to Damascus. (See Acts
9:19 and Acts 22:411.) Belief in modern
prophets and continuous revelation is absent
in the lives of many apostates. They would pin
their hopes for salvation upon things other than
those related to living prophets and living faith.
... Avoid those who would tear down your
faith. Faith-killers are to be shunned. The
seeds which they plant in the minds and hearts
of men grow like cancer and eat away the
Spirit.[69]
Gordon B. Hinckley, the president of the LDS Church,

related a story in the fall 1997 conference in which he
read from the letter of an ex-Mormon who left the church
at the urging of his ance, whom the letter-writer indicates is anti-Mormon. Hinckley describes the situation
in the letter as a terrible tragedy and states that he believe[s] the writer still has a testimony of this work. That
testimony has been with him since the time he was baptized, but he has felt neglected and of no consequence to
[70]
Carlos E. Asay of the Presidency of the First Quorum of anyone.
the Seventy spoke in the fall 1981 conference concerning A passage from an early Mormon epistle addresses a
opposition to the LDS Church. He describes "Lucifer" claimed tendency of ex-Mormons to criticize the church
The poet Robert Frost once dened education as the ability to listen to almost anything without losing your temper or your selfcondence. Probably we will never be free of
those who are openly anti-Mormon. Therefore, we encourage all our members to refuse to
become anti-anti-Mormon. In the wise words
of old, can we live and let live"?[68]
20
of which they are no longer a part:

[A]postates after turning from the faith of
Christ ... have sooner or later fallen into the
snares of the wicked one, and have been left
destitute of the Spirit of God, to manifest their
wickedness in the eyes of multitudes. From
apostates the faithful have received the severest
persecutions ... When once that light which
was in them is taken from them, they become
as much darkened as they were previously enlightened, and then, no marvel, if all their
power should be enlisted against the truth, and
they, Judas like, seek the destruction of those
who were their greatest benefactors.[71]
(FARMS) entitled, Spotting an Anti-Mormon Book.

He species inaccuracy, telling Mormons what they believe, strong preference for negative information, always
showing the church, its leaders, its people, and its beliefs
in the worst possible light, participating in anti-Mormon
activities, denouncing the church, engaging in behavior
deantly contrary to church standards, unjustly claiming
to be a Latter-day Saint, and indulging in snide, disrespectful, cruel comments about the Saints and those they
sustain as prophets as characteristics of anti-Mormon
books and authors. Additionally, he singles out publishers
such as the Utah Gospel Mission and the Utah Lighthouse
Ministry as being anti-Mormon, at least in intent.[75]
In another FARMS review, this time of New Approaches

to the Book of Mormon: Explorations in Critical Methodology by Brent Lee Metcalfe, Bitton reveals more of his
In 1985, Vaughn J Featherstone, a member of the First thoughts on the subject:
Quorum of the Seventy of the LDS Church, addressed
students at the church-owned Brigham Young University,
I am not entirely comfortable with labeling
calling anti-Mormon material theological pornography
this an anti-Mormon work, for I don't see hathat is damaging to the spirit, stating that none of it is
tred of the Church and a determination to deworth casting an eye upon. Do not read the anti-Mormon
stroy as the prime motive behind it. On the
materials. That is not the way you resolve questions about
other hand, whatever the intention of individthe truthfulness of the restored gospel.[72]
ual authors, the label is not entirely misapplied
Apologetic
either. In any case, one thing is sure: the

compilation will be exploited by the Mormonhaters.[76]
Main article: Mormon apologetics

Mormon apologetics and members vary both in their perception of criticism and opposition, as well as what they
see as falling under the umbrella of anti-Mormonism.
Hugh Nibley, the author of voluminous works in response
to books deemed anti-Mormon, including a chapter on
how to write an anti-Mormon book,[73] explained why he
thinks ex-Mormons criticize the church:
Apostates usually become sometimes
feverishly active, determined to prove to the
world and themselves that it is a fraud after
all. What is that to them? Apparently it is
everythingit will not let them alone. At the
other end of the scale are those who hold no
rancor and even retain a sentimental aection
for the Churchthey just don't believe the
gospel. I know quite a few of them. But how
many of them can leave it alone? It haunts
them all the days of their life. No one who has
ever had a testimony ever forgets or denies that
he once did have itthat it was something that
really happened to him. Even for such people
who do not have it anymore, a testimony
cannot be reduced to an illusion.[74]
Others consider the denition of anti-Mormonism rather

fundamentally: those in opposition to or against the LDS
Church. While not including those who simply believe
dierently, it includes those who are actively engaged in
opposing the LDS Church. Thus, a persons intelligence,
honesty, qualication or accreditation do not make them
anti-Mormon. Anti-Mormon arguments are those in opposition to the claims and institutional aims of the LDS
Church, and anti-Mormons are those who spend a significant amount of time opposing the church via such arguments or otherwise.[77]
Many members of the LDS Church believe that since
the church is sanctioned by God, Satan and his followers will seek to destroy it, with some even seeing this opposition as evidence that the LDS Church has divine origins. Some avoid anti-Mormon material, while others analyze and criticize it, such as William J. Hamblin, who addresses anti-Mormon attacks on the geography and archeology of the Book of Mormon in Basic Methodological
Problems with the Anti-Mormon Approach to the Geography and Archaeology of the Book of Mormon.[78]
Other prominent LDS Church members note that the opposition from anti-Mormonism can actually be benecial. As Hugh Nibley expressed it, We need more antiMormon books. They keep us on our toes.[79] Michael
R. Ash of the Foundation for Apologetic Information and
Davis Bitton presented criteria on how to identify anti- Research (FAIR) dissected this viewpoint in The Impact
Mormon material in a 2004 paper published for the of Mormon Critics on LDS Scholarship, concluding that
Foundation for Ancient Research and Mormon Studies the accusations of critics are helpful in encouraging and
2.1. ANTI-MORMONISM
21
stimulating further research.[80] Orson Pratt also seemed to deny its use by those who come to be disruptive inuto invite criticism when he said:
ences.
Convince us of our errors of doctrine, if
we have any, by reason, by logical arguments,
or by the word of God, and we will be ever
grateful for the information, and you will ever
have the pleasing reection that you have been
instruments in the hands of God of redeeming your fellow beings from the darkness which
you may see enveloping their minds.[81]
Evangelical
Some traditional Christian churches and ministries, however, have expressed varying degrees of concern about the
movement to abandon what they consider to be valid and
cogent challenges to Mormon doctrine and teaching for
the sake of peaceful co-existence, and yet at the same
time do not wish to be categorized with the fringe Christian elements that seek to be openly disruptive and antagonistic toward the LDS community.[16]
Political
Rick Santorum was asked if Jon Huntsman and Mitt

Regarding the subject of Christian anti-Mormonism,
Romney will have problems in the race as Mormons. SanRichard Mouw (President of the Fuller Theological Semtorum answered,
inary) stated recently at the Salt Lake Tabernacle in Salt
Lake City,
I hope not. He continued, I hope that
people will look at the qualities of candidates
I am now convinced that we ... have often
and look at what they believe and what they're
seriously misrepresented the beliefs and pracfor and look [at] their records and then make a
tices of the Mormon community. Indeed, let
decision.[90]
me state it bluntly to the LDS folks here this
evening: we have sinned against you. The God
of the Scriptures makes it clear that it is a terJoe Biden said,
rible thing to bear false witness against our
neighbors, and we have been guilty of that sort
I nd it preposterous that in 2011 we're
of transgression in things we have said about
debating whether or not a man is qualied or
you. We have told you what you believe withworthy of your vote based on whether or not
out making a sincere eort rst of all to ask
his religion ... is a disqualifying provision,
you what you believe...Indeed, we have even
Biden told an audience at the University of
on occasion demonized you, weaving conspirPittsburgh. It is not. It is embarrassing and
acy theories about what the LDS community is
we should be ashamed, anyone who thinks that
[82]
'really' trying to accomplish in the world.
way, he said in a long response to a students
question about how his own religious faith afMouw is not the only Christian calling for moderafected his philosophy of government.[91]
[83]
tion. Similar pleas have been issued by David Rowe,
Carl Mosser, Francis J. Beckwith, Paul Owen,[84] Craig
Blomberg,[85] and others. Some church and parachurch 2.1.5 See also
groups have also made eorts to repair relations with the
Mormons. In the 1980s, Jerry Falwells Moral Major American Party (Utah)
ity took some small steps toward Evangelical-Mormon
Anti-Christian sentiment
cooperation for a shared social, political, and ethical
agenda.[86] More recently, a Pentecostal congregation in
Anti-Catholicism
Provo, Utah held a public ceremony of repentance for
its negative attitudes and actions toward the Latter-day
Anti-Protestantism
Saint community.[87] In 2001, the organization Standing
A Victim of the Mormons
Together, based in Lehi, Utah, was founded by a Baptist
minister for the purpose of building bridges of relation Criticism of Mormonism
ship and dialogue with ... The Church of Jesus Christ
of Latter-day Saints.[88] Standing Together hosts pub Ex-Mormon
lic seminars in which Evangelical scholar Greg Johnson
Freedom of religion in the United States
and LDS scholar Robert Millet communicate how they
have maintained their friendship and at the same time
Latter Day Saint martyrs
discussed candidly their theological dierences and con[89]
However, Standing Together
cerns for one another.
Mormonism and Christianity
is most recognized for their activities at General Confer Latter Day Saints in popular culture
ence, where they literally stand together, taking up space
22
2.1.6
Notes
[1] 1856 Republican Platform. Archived from the original

on 27 September 2007. Retrieved 2007-09-15. Resolve:
That the Constitution confers upon Congress sovereign
powers over the Territories of the United States for their
government; and that in the exercise of this power, it is
both the right and the imperative duty of Congress to prohibit in the Territories those twin relics of barbarism
Polygamy, and Slavery.
[2] Oxford English Dictionary, s.v. Mormon.
[3] Times and Seasons, vol. 2 no. 20, August 16, 1841, p.
513.
[4] cf. Latter Day Saints Messenger and Advocate, vol. 3, no.
1, October 1836, p. 319.
[5] A similar party would arise in Utah in 1883, professing
to be "'anti-Mormon' ... to the hearts core. Cf. Jennifer
Hansen, Letters of Catharine Cottam Romney, p. 76. See
also Liberal Party (Utah).
[15] BYUs 100 Hour Board (2005). Do you think it is wrong

to go to websites that openly challenge LDS beliefs?"
(PHP). theboard.byu.edu. Archived from the original on
10 September 2006. Retrieved 2006-09-24.
[16] An Open Letter to Mormons. livinghopeutah.org. Living Hope Christian Fellowship.
[17] History:2122
[18] Latter-day Saints consider the Book of Mormon, which
Smith stated that he translated from golden plates, to be a
work of scripture of similar importance to the Bible.
[19] Quinn, D. Michael (1998). Early Mormonism and the
Magic World View. Salt Lake City, Utah: Signature
Books. ISBN 1-56085-089-2.
[20] Monroe, R.D., Ph.D. Congress and the Mexican War,
18441849. lincoln.lib.niu.edu. Archived from the original on 13 June 2006. Retrieved 2006-06-03.
[21] VandeCreek, Drew E., Ph.D. Religion and Culture. lincoln.lib.niu.edu. Retrieved 2006-06-03.
[6] Some examples of Mormons expressing this sort of

sentiment are as follows: "Are You an Anti-Mormon?",
AntiMormon.KeepRight.net,
accessed June 2006.
"Correspondence between James White and Dr. Louis
Midgley", SHIELDS-Research.org, accessed June 2006.
& "How I dene an Anti-Mormon", FAIR Message
Boards, accessed June 2006.
[22] Rast, Ben. The Illinois Apology The Rest of the Story
(PHP). ContenderMinistries.org. Archived from the original on 15 June 2006. Retrieved 2006-06-01.
[7] Nelson, William O. (1992). Anti-Mormon Publications. Encyclopedia of Mormonism (5 ed.). Macmillan
USA. ISBN 0-02-904040-X. Retrieved June 2006.
[25] James M'Chesney. Antidote to Mormonism.
[8] McKeever, Bill, Anti-Mormon: The Mormon N-Word,

MRM.org (Mormonism Research Ministry), retrieved
2013-01-17
[27] Schindler, Hal (10 April 1994). The Case Of The Repentant Writer: Sherlock Holmes Creator Raises The Wrath
Of Mormons. The Salt Lake Tribune. Archived from the
original on September 23, 2006. Page D1. Reprinted at
historytogo.utah.gov by the Utah State Historical Society.
[9] Johnson, Eric, Is Mormonism Research Ministry AntiMormon"?", MRM.org (Mormonism Research Ministry),
archived from the original on 2009-04-02, retrieved 200609-24
[10] Cannon, Stephen F. (2000), Games Mormon People Play: The Strategies and Diversions of Latter-day
Saint Apologists, PFO.org (Personal Freedom Outreach),
archived from the original on 2012-03-08, retrieved 201301-17
[23] Bushman, pp. 398402.

[24] Origen Bacheler (1838). Mormonism Exposed: Internally and Externally. New York: n.p.
[26] Bushman, p. 401.
[28] Introvigne, pp. 154,158. Cf. also Peterson, pp. 231260.

[29] Introvigne, p. 154.
[30] Introvigne, pp. 159161. Cf. fn. on p. 158 for a few
exceptions to the 1980s date.
[31] Peterson, pp. 231260.
[32] Introvigne, p. 158.
[11] Correspondence between James White and Dr. Louis

Midgley. Shields-Research.org. Archived from the original on 15 July 2006. Retrieved 2006-06-01.
[33] Utah Lighthouse Ministry. UTLM.org. Archived from

the original on 10 June 2006. Retrieved 2006-06-01.
[12] Kempton, William (2006). Why I'm no longer a Mormon. Geocities.com. Archived from the original on
2009-10-25. Retrieved 2006-06-01.
[34] Foster, Lawrence (1984) Career Apostates: Reections

on the Works of Jerald and Sandra Tanner, Dialogue: A
Journal of Mormon Thought, 17 (2), 35,39.
[13] E.g.: Wenger, Kaimi (November 16, 2004), Is Signature Books an Anti-Mormon Press?", Times & Seasons,
An Onymous Mormon Blog, retrieved 2012-12-11; Bitton,
Davis (2004), Spotting an Anti-Mormon Book, FARMS
Review 16 (1): 355360; Midgley, Louis (2004). AntiMormonism. FARMS Review 16 (1): 361406.
[35] Jerald is a brilliant analyst of detail, with an almost uncanny ability to spot textual inconsistencies which call for
explanation. His analysis showing that a pamphlet attributed to Oliver Cowdery was, in fact, a clever forgery,
is only one example of research and analysis that would
do credit to any professional historian. Foster, Lawrence
(1984) Career Apostates: Reections on the Works of
Jerald and Sandra Tanner, Dialogue: A Journal of Mormon Thought, 17 (2), 47.
[14] Hawkins, Lisa Bolin. Persecution. lightplanet.com. Retrieved 2006-06-06.
2.1. ANTI-MORMONISM
[36] See also McCann, Sheila (1999-10-15). Web Site

Prompts Mormon Church to Sue Critics. The Salt Lake
Tribune. Article ID: 100F32C9AB6058A3. The Church
of Jesus Christ of Latter-day Saints is suing longtime
critics Jerald and Sandra Tanner, accusing them of violating copyright laws by posting information from an
internal church handbook on the Internet.. The Tanners run Utah Lighthouse Ministry in Salt Lake City, a
nonprot organization oering books, a newsletter and
a Web site disputing LDS Church teachings and practices.. Until this week, their Web site at www.utlm.org
included pages..., Oberbeck, Steven (1999-11-11). Ministrys Restraint Order Expanded. The Salt Lake Tribune. Article ID: 100F340A1C121F6C. The Church
of Jesus Christ of Latter-day Saints was given a temporary victory over its longtime critics Jerald and Sandra
Tanner on Wednesday. U.S. District Court Judge Tena
Campbell expanded a temporary restraining order that
bars the couple from distributing copyright materials on
their Web site that describe church disciplinary procedures.. The expanded order addressed the churchs concerns that the Tanners were contributing to additional infringement of the copyrighted Church..., Church Settles
Copyright Suit. The Salt Lake Tribune. 2000-12-14.
Article ID: 100EA2D2B500CB8B. The LDS Church has
formally settled a federal copyright lawsuit against Jerald
and Sandra Tanner, longtime critics who posted part of the
Church Handbook of Instruction, a handbook for Mormon clergy, on the Internet. The Tanners, who run Salt
Lake-based Utah Lighthouse Ministry, agreed to a settlement oer from church attorneys November 30. But
The Church of Jesus Christ of Latter-day Saints did not
sign until last Friday, after a slight language change was
made to the order by U.S. District..., Rivera, Ray (200012-01). LDS Suit Nearing Settlement. The Salt Lake
Tribune. Article ID: 100EA47F5A073615. Two longtime LDS Church critics who posted part of a handbook
for Mormon clergy on the Internet agreed to a settlement
oer Thursday in a federal copyright lawsuit led against
them. The Church of Jesus Christ of Latter-day Saints,
however, appeared hesitant to sign o on the deal, even
though church attorneys drafted the oer.. The church
has not yet signed an agreement, but we are hopeful that
a settlement is at hand, church spokesman Dale Bills...
[37] Peterson and Ricks, 13 fn. 39, 14 fn. 42.
[38] Cited in Peterson and Ricks, pp. 5, 911. See also Millet, Robert (2005). A Dierent Jesus? The Christ of the
Latter-day Saints. Grand Rapids, Michigan: Eerdmans,
178179.
[39] Mormons-Can They Be Considered Christians?".
equip.org. Archived from the original on 2006-09-02.
[40] According to Michael Grith, Even as anti-Mormon
books go, THE GODMAKERS is one of the worst, most
inaccurate attacks on Mormonism ever written. Michael
T. Grith. Another Look at The Godmakers". ourworld.cs.com. Archived from the original on 7 September
2006. Retrieved 2006-09-24.. Says Introvigne, the second book and lm are worse than the rst: they include
an explicit call to hatred and intolerance that has been de-
23
nounced as such by a number of Protestant, Catholic, and

Jewish organizations. Introvigne, p. 154.
[41] His writings were described by Carl Mosser in Saints Alive
in Jesus: Ed Decker The Godmakers as follows:
Decker is infamous for the mistakes he
makes describing Mormon doctrine, the sensationalist claims he has made about Mormon rituals and leaders, and the generally uncharitable attitude with which he conducts
his ministry. Most Mormons are inoculated
against anything with Deckers name on it.
I think it is foolish to give Deckers materials to Mormons and unwise to give them
to Christians to read. The Mormon will be
repulsed and hardened, the Christian misinformed. Saints Alive in Jesus: Ed Decker
The Godmakers. ApologeticsIndex.org.
Archived from the original on 30 May 2006.
See also Tanner, Jerald and Sandra (1993). Problems in
The Godmakers II. Salt Lake City, UT: UTLM.
[42] Peterson and Ricks, pp. 45 fn. 6.
[43] Introvigne, pp. 158, 164.
[44] Peterson and Ricks, pp. 1314.
[45] Introvigne, pp. 166167.
[46] Introvigne, p. 162. Decker later decided that Kellie was
either a deceiver or not working with a full deck.
[47] Garza, Jennifer (2006-06-29). Mission Accomplished:
Today, Mormon temple opens its doors to the public.
dwb.sacbee.com (The Sacramento Bee). pp. K1. Archived
from the original on October 4, 2007. Retrieved 2006-0925.
[48] Anti-Mormon Eorts at the 2002 Winter Olympics.
FairLDS.org. 2006. Archived from the original on 7 October 2006. Retrieved 2006-09-25.
[49] Neighborly Christian Love or Hate Speech? AntiMormon Protesters. FairLDS.org. Archived from the
original on 26 June 2006. Retrieved 2006-06-01.
[50] Wilde, Tiany (2003). Without the Walls of Temple
Square. FairLDS.org. Retrieved 2006-06-01. Despite
the disrespect evinced by some protesters, at least one
Latter-day Saint scholar has called on his fellow Mormons
to love the street preachers. Starr, Lance (2003). Why
We Should Love the Street Preachers. FairLDS.org.
Archived from the original on 4 November 2006. Retrieved 2006-09-25.
[51] Mormon leader Thomas Monson fraud case thrown out,
BBC News, 2014-03-20.
[52] Thomas S. Monson, LDS Church President, Escapes
Fraud Trial, British Court Drops Case, Hungton Post,
2014-03-20.
[53] Monroe, R.D., Ph.D. Congress and the Mexican War,
18441849. lincoln.lib.niu.edu. Archived from the original on 13 June 2006. Retrieved 2006-06-03.
24
[54] Cf. Churchill, Marlowe (2000). Judge Orders Vandals Of LDS Chapels To Write Book Of Mormon Essay
(SHTML). mormonstoday.com. Retrieved 2006-09-24.
[72] Featherstone, Vaughn J. (1985). The Last Drop in the

Chalice (PHP). Speeches.BYU.edu. Archived from the
original on 26 May 2006. Retrieved 2006-06-01.
[55] Prop 8 Protesting Turns Ugly. 2008-11-10. Retrieved

2009-04-04.
[73] Nibley, Hugh (August 1991). Part 3: How To Write

An anti-Mormon Book (A Handbook for Beginners)".
In David J. Whittaker. Tinkling Cymbals and Sounding
Brass: The Art of Telling Tales About Joseph Smith and
Brigham Young (The Collected Works of Hugh Nibley, Vol
11). Deseret Book Company. pp. 474580. ISBN 087579-516-1.
[56] Radical Gay Activist Group Plans More Disruptions.

Chicago Tribune. November 20, 2008.
[57] Gehrke, Steve (November 24, 2008). More than mischief: Are recent acts of church vandalism tied to bigotry?". THE SALT LAKE TRIBUNE. Retrieved August
4, 2012.
[58] Gehrke, Steve (November 21, 2008). Wall tagged outside Farmington LDS building. THE SALT LAKE TRIBUNE. Retrieved August 4, 2012.
[59] ADL Condemns Criminal Activity Targeting Religious Institutions That Supported Proposition 8. AntiDefamation League. 2008-11-10.
[60] Garza, Jennifer (2008-11-14). Feds investigate vandalism at Mormon sites. The Sacramento Bee.
[61] Winslow, Ben (2008-12-10). FBI to run more tests
on mystery substance mailed to LDS Church. Deseret
News.
[62] Winslow, Ben (2009-11-17). FBI sending suspicious
powder to headquarters. Deseret News.
[74] Nibley, Hugh (1989). 6. In Don E. Norton. Approaching Zion (Collected Works of Hugh Nibley, Vol. 9). Salt
Lake City, Utah: Deseret Book Co. p. 155. ISBN 087579-252-9.
[75] Bitton, Davis (2004). Spotting an Anti-Mormon Book
(PHP). FARMS.byu.edu. Retrieved 2006-06-06.
[76] Bitton, Davis (1994). Review of New Approaches to
the Book of Mormon: Explorations in Critical Methodology by Brent Lee Metcalfe. FARMS.BYU.edu. Archived
from the original on 6 September 2006. Retrieved 200610-10.
[77] How I dene an anti-Mormon. FAIR message boards.
[63] Mormon church blames powder hoax on gays: Leaders

say opponents of marriage ban are behind the mailings.
Associated Press. 2008-12-24.
[78] William J. Hamblin (Spring 1993). Basic Methodological Problems with the Anti-Mormon Approach to the Geography and Archaeology of the Book of Mormon. Journal of Book of Mormon Studies: 161197.
[64] Ziegler, Elizabeth (2008-11-14). GLBT Advocates Condemn Attacks on LDS Church. KCPW.
[79] Nibley, Hugh (1978). Nibley on the Timely and the Timeless. Provo, Utah: BYU Religious Studies Center. Xii.
[65] Oce of the Secretary of State (1993). Patterns of

Global Terrorism: 1992 Latin American Overview.
fas.org. Archived from the original on 3 September 2006.
[80] Ash, Michael R. (2002). The Impact of Mormon Critics

on LDS Scholarship. FAIRLDS.org. Retrieved 2006-0607.
[66] MIPT Terrorism Knowledge Base. Search for: Mormon

(JSP). tkb.org. Retrieved 2006-09-25.
[67] MIPT Terrorism Knowledge Base (2001). Unknown
Group attacked Religious Figures/Institutions target
(September 15, 2001, Croatia)". tkb.org. Retrieved 200609-25.
[68] Marvin J. Ashton (November 1982). Pure Religion.
Ensign: 63.
[69] Carlos E. Asay (November 1981). Opposition to the
Work of God. Ensign: 67.
[70] Gordon B. Hinckley (November 1997). Some Thoughts
on Temples, Retention of Converts, and Missionary Service. Ensign: 49.
[71] Smith, Joseph F. Teachings of the Prophet Joseph Smith,
1834-1837. p. 66. Although sometimes mistaken for a
direct quote from Joseph Smith, this passage occurs in the
book as part of Excerpts from an Epistle of the Elders of
the Church in Kirtland to Their Brethren Abroad, edited
by Oliver Cowdery and F. G. Williams as published in The
Evening and the Morning Star.
[81] Orson Pratt (January 1853). The Seer. UCLA Law Review 1:1: 1516.
[82] Mouw, Richard (2005-01-15). "'We Have Sinned Against
You'". jmm.aaa.net.au. Archived from the original on 25
August 2006. Retrieved 2006-09-25., Moore, Carrie A.
(2004-11-15). Evangelical preaches at Salt Lake Tabernacle. Deseret Morning News. Retrieved 2006-08-13.
Mouws remarks generated mixed reactions from members of the evangelical community, ranging from heartfelt
agreement to biting criticism. Moore, Carrie A. (200501-15). Speakers apology to LDS stirs up fuss. Deseret Morning News. Retrieved 2006-09-25., Huggins,
Ronald V. (2004). An Appeal for Authentic EvangelicalMormon Dialogue. irr.org. Archived from the original
on 5 September 2006. Retrieved 2006-09-25.
[83] Rowe, David L. (2005). I Love Mormons: A New Way
to Share Christ with Latter-day Saints. Grand Rapids, MI:
Baker.
[84] Mosser, Carl, Francis J. Beckwith, Paul Owen (2002).
The New Mormon Challenge. Grand Rapids, MI: Zondervan.
2.2. LATTER DAY SAINT MARTYRS
25
[85] Blomberg, Craig and Stephen E. Robinson (1997). How

Wide the Divide? A Mormon and an Evangelical in Conversation. Downers Grove, IL: InterVarsity, 3132.
Old Themes and Stereotypes Never Die: The Unchanging Ways of Anti-Mormons published on
Foundation for Apologetic Information & Research
[86] Blomberg, Craig and Stephen E. Robinson (1997). How

Wide the Divide? A Mormon and an Evangelical in Conversation. Downers Grove, IL: InterVarsity, 25.
Tabernacle on Trial: Mormons Dismayed by Harsh

Spotlight Wall Street Journal By Suzanne Sataline,
February 8, 2008; Page A1
[87] Dean Merrill, A Peacemaker in Provo, Christianity Today, February 2000.
Anti-Mormonism and the Question of Religious

Authenticity in Antebellum America (PDF)
[88] Johnson, Greg. About Us. standingtogether.org.

Archived from the original on 22 August 2006. Retrieved
2006-09-25.
[89] Faith Dialogue. standingtogether.org. Archived from
the original on 10 October 2006. Retrieved 2006-09-25.
[90] Rick Santorum Hopes Christian Voters Will Look Beyond
Mormon Faith of Romney, Huntsman
Some Themes of Counter-Subversion: An Alalysis

of Anti-Masonic, Anti-Catholic, and Anti-Mormon
Literature
Saletan, William (10 October 2011). Latter-Day
Sins: Why don't we challenge anti-Mormonism?
Because its the prejudice of our age. Slate.com
[91] Biden defends Romneys Mormon faith
2.2 Latter Day Saint martyrs

2.1.7
References
Latter Day Saint martyrs are persons who belonged to

Bushman, Richard Lyman (2005). Joseph Smith: The Church of Jesus Christ of Latter-day Saints (LDS
Rough Stone Rolling. Alfred A. Knopf. ISBN 1- Church) or another church within the Latter Day Saint
movement who were killed or otherwise persecuted to the
4000-4270-4.
point of premature death on account of their religious be Introvigne, Massimo (1994). The Devil Makers: liefs or while performing their religious duties.
Contemporary Evangelical Fundamentalist Anti- Although the term "martyr" is not frequently used in
Mormonism. Dialogue: A Journal of Mormon Latter-day Saint terminology, Latter Day Saints recogThought 27 (1): 153169. Retrieved 2007-06-19.
nize a number of prophets, apostles, and other religious
persons as recorded in the Bible, including both the Old

Peterson, Daniel C. (1991). A Modern Malleus
Testament and New Testament, and Book of Mormon as
magnicarum. FARMS Review 3 (1): 23160. Remartyrs within the same religious tradition (albeit at an
trieved 2007-06-19.
earlier time) to which they subscribe.[1] For Latter Day
Saints,
the most notable martyr is Jesus Christ. Other
Peterson, Daniel C.; Stephen Ricks (1992).
scriptural
examples include Abel (the rst martyr),[2]
Oenders for a Word: How Anti-Mormons Play
John
the
Baptist,
James, the brother of John, Stephen
Word Games to Attack the Latter-day Saints.
whose
stoning
is
recorded
in the Book of Acts, Abinadi,[3]
FARMS. ISBN 0-934893-35-7.
women and children of Ammonihah,[4] etc.[5] Latter Day
Saints also acknowledge as Early-day Saint martyrs
those early Christians who were killed for their faith prior
2.1.8 External links
to or as a result of the Great Apostasy.
Basic Methodological Problems with the Anti- The most notable post-Biblical Latter Day Saint martyrs
Mormon Approach to the Geography and Archae- are Joseph Smith, Jr. and his brother, Hyrum Smith.[6]
ology of the Book of Mormon published by the
Foundation for Ancient Research and Mormon Individuals who die in the Lords service are believed to
be rewarded with eternal life: And whoso layeth down
Studies (FARMS)
his life in my cause, for my names sake, shall nd it again,
Celsus and Modern Anti-Mormonism published on even life eternal.[7] Joseph F. Smith, LDS Church presFoundation for Apologetic Information & Research ident, declared: I beheld that the faithful elders of this
dispensation, when they depart from mortal life, continue
Anti-Mormon internet hub
their labors in the preaching of the gospel ... in the great
world of the spirits.[8]
Article on Anti-Mormon Publications published on
In 1989, following the death of two missionaries in BoLightPlanet.com
livia, LDS Church apostle L. Tom Perry noted that
Anti-Mormon Evangelical Protestant view of how from 1831 until 1989, only seventeen LDS missionaries
the term anti-Mormon is misused
[were] killed by assassins. Also at that time, apostle M.
26
Russell Ballard indicated that of the 447,969 missionar- [9] News of the Church: Church Honors Missionaries Who
Died in South America, Ensign, August 1989
ies who have served since the days of Joseph Smith, only
525about one-tenth of 1 percenthave lost their lives
through accident, illness, or other causes while serving. [10] Booth, J. Wilford (September 1909), Four Heroes Far
Away, Improvement Era 12 (11): 897907. Concerning
'When you contemplate that number,' he said, 'it appears
Adolf Haag, John Alexander Clark, Edgar D. Simmons,
that the safest place to be in the whole world is on a fulland Emil J. Huber.
time mission.'"[9]
Missionaries who died from illness or accident are not [11] 2 Mormon missionaries die in natural gas leak in Romania, Deseret News, 31 January 2010
listed. However, depending on the circumstances of their
death, they could be deemed martyrs for having died [12] Mormon missionary shot, killed in Jamaica, Deseret
while in religious service.[10][11][12][13][14]
News, 17 January 2011
Many Mormon pioneers and other early church members
[13] LDS Missionary from Dominican Republic killed in
who suered privation and early death on account of their
Colombia, Deseret News, 1 September 2013
religious beliefs would likely qualify as martyrs. However, they are too numerous to list here. This list also [14] Dr. B (4 October 2010). Partial List of LDS Missionary Deaths. Prepare Ye The Way of The Lord
does not include early Mormon settlers who were killed
(mormonmission.blogspot.com).
in encounters with Native Americans during the Mormon
settlement of the American West.
2.2.1
List of Latter Day Saint martyrs
2.2.2
See also
Anti-Mormonism
Death of Joseph Smith
Hauns Mill massacre
Missouri Executive Order 44
Mormon War (1838)
Mormonism and violence
Persecution
Religious discrimination
Religious persecution
2.2.3
Notes
[1] Patch, Robert C. (1992), Martyrs, in Ludlow, Daniel

H, Encyclopedia of Mormonism, New York: Macmillan
Publishing, pp. 862863, ISBN 0-02-879602-0, OCLC
24502140
[15] Wilson, Lycurgus A. (1904), Life of David W. Patten,

the First Apostolic Martyr, Salt Lake City: Deseret News,
OCLC 15512846
[16] Smith, Joseph, Jr. (December 15, 1855), "History of
Joseph Smith", Millennial Star (Salt Lake City, Utah: The
Church of Jesus Christ of Latter-day Saints) 17 (50): 789,
Bishop Edward Partridge died at Nauvoo, age 46 years.
He lost his life in consequence of the Missouri persecutions, and he is one of that number whose blood will be
required at their hands. |contribution= ignored (help)
[17] LaRene Porter Gaunt and Robert A. Smith, Samuel H.
Smith: Faithful Brother of Joseph and Hyrum, Ensign,
August 2008, pp. 4451.
[18] The sole remaining Smith brother, William, later charged
that Brigham Young had arranged for Samuel to be
poisoned to prevent his accession to the presidency of
the church. Jon Krakauer (2003). Under the Banner of Heaven: A Story of Violent Faith (New York:
Doubleday) p. 194; D. Michael Quinn (1994). The
Mormon Hierarchy: Origins of Power (Salt Lake City,
Utah: Signature Books) pp. 152153; William Smith,
Mormonism: A Letter from William Smith, Brother
of Joseph the Prophet, New York Tribune, 1857-05-19.
William Smiths accusations did not lead to police investigations into the death of Samuel Smith.
[19] Grover, Mark L. (1996), Execution in Mexico: The
Deaths of Rafael Monroy and Vicente Morales (PDF),
BYU Studies 35 (3)
[2] Doctrine and Covenants 138:40

[3] Mosiah 12:1-17
[4] Alma 14:1-11
[5] Topical Guide, Standard Works (LDS Church) |contribution= ignored (help)
[20] Hbener was the youngest person sentenced to death by

Volksgerichtshof.
[21] Driggs, Ken. (2000), Evil Among Us: The Texas Mormon Missionary Murders, Signature Books, ISBN 978-156085-138-7
[22] Bolivia tragedy plays role in conversions, Church News,
9 September 1989
[23] Mormon Missionary Shot Dead
FoxNews.com (AP), 3 January 2006
in
Virginia,
2.2. LATTER DAY SAINT MARTYRS
2.2.4
References
Ballard, M. Russell (November 1989), Duties, Rewards, and Risks, Ensign
27
Chapter 3
Doctrine
3.1 AdamGod doctrine
3.1.1 Background
The AdamGod doctrine (or AdamGod theory)

was a theological doctrine taught in mid-19th century
Mormonism by church president Brigham Young, and accepted to some degree by later Presidents John Taylor,
and Wilford Woodru, and by apostles who served under
them in the leadership of The Church of Jesus Christ of
Latter-day Saints (LDS Church). Although rejected today by the LDS Church, the doctrine is still an accepted
part of the modern theology of some forms of Mormon
fundamentalism. According to Young, he was taught by
Joseph Smith[1] that Adam is our Father and our God,
and the only God with whom we have to do.[2]
Though Joseph Smith, the founder of the Latter Day Saint

movement, never used the term the AdamGod in any
of his recorded public statements, he provided several
teachings from which AdamGod adherents draw support. For example, Smith taught in an 1839 sermon
that Adam was actually the archangel Michael who held
the First Presidency in the premortal life.[5] In the same
sermon, Smith taught that Adam holds the keys of the
universe,[6] so that it is through his authority that all
priesthood keys (i.e., the abilities to unlock particular
priesthood powers) are revealed from heaven.[7] In 1840,
Smith taught that Adam is the one through whom Christ
has been revealed from heaven, and will continue to be
revealed from henceforth.[8] And nally, Smith taught
in his 1844 King Follett discourse that God was once a
man like one of us.[9]
According to the doctrine, Adam was once a mortal

man who became resurrected and exalted. From another
planet, he then came as Michael to form the earth,[3]
Adam brought Eve, one of his wives, with him to the
earth, where they became mortal by eating the forbidden fruit in the Garden of Eden. After bearing mortal
children and establishing the human race, Adam and Eve
returned to their heavenly thrones where Adam serves as
God, and is our Heavenly Father. Later, Adam returned
to the earth to the ancient prophets, and to become the
literal father of Jesus.
Brigham Young and other adherents of the AdamGod

doctrine claim that Smith was the originator of the
doctrine,[10] and that Smith privately taught them the doctrine before his death in 1844.[11] However, the prevailing academic view is that the AdamGod doctrine taught
by Young and others was an elaboration of Smiths vague
references to Adams unique role in Mormon doctrine.[12]
Although Young is generally credited with originating the
doctrine, the original source could also have been Youngs
[13]
During the 19th century and early 20th century, the counselor in the First Presidency Heber C. Kimball.
AdamGod doctrine was taught in LDS Church meetings, sung in church hymns, and featured as part of the
churchs endowment ceremony. However, the doctrine 3.1.2 Description of the doctrine
was startling to Mormons when it was introduced, and
it remained controversial. Other Mormons and some The AdamGod doctrine teaches that Adam is the father
bodies of all humans born
breako groups, the most notable being apostle Orson of both the spirits and physical
[14]
on
earth,
including
Jesus.
Pratt, rejected the doctrine in favor of other theological
ideas. Eventually the AdamGod doctrine fell out of fa- Under the AdamGod doctrine, Adam had a number of
vor within the LDS Church and was replaced by a theol- roles. First, he was a creator god who, with his wife Eve
ogy more similar to that of Pratt, as codied by turn-of- had become gods by living a mortal life, becoming resthe century Mormon theologians James E. Talmage, B. urrected, and earning their exaltation.[15] As a god beH. Roberts, and John A. Widtsoe. In 1976, LDS Church fore the creation of the earth, he was known as Michael,
president Spencer W. Kimball stated that the church does or the Ancient of Days. Adherents teach that Michael
not support the doctrine. Presently, most Mormons ac- sat on his throne with other wives than Eve, and that he
cept Adam as the Ancient of Days, father of all,[4] was a polygamist. Michael was not the only creator god,
and Michael the Archangel but do not recognize him as however, as he was a member of a council of earths crebeing God the Father.
ator gods, which also included the gods Elohim and
28
3.1. ADAMGOD DOCTRINE

Jehovah.[16] Within this council, Jehovah and Michael
were subordinate to Elohim, and created the earth under the direction of Elohim. Michael was selected by
the heads of this council of gods to be the Father of this
earth.[17]
29
When our father Adam came into the garden of Eden, he came into it with a celestial
body, and brought Eve, one of his wives, with
him. He helped to make and organize this
world. He is MICHAEL, the Archangel, the
ANCIENT OF DAYS! about whom holy men
have written and spokenHe is our FATHER
and our GOD, and the only God with whom
WE have to do. Every man upon the earth, professing Christians or non-professing, must hear
it, and will know it sooner or later.[28]
Second, the doctrine teaches that Michael was the father of the spirits in heaven who are associated with
this earth.[18] With Eve and possibly his other wives,
Michael had fathered the spirits of spirit ospring in the
preexistence.[18] These spirits included Jesus, his rstborn, and Lucifer (the fallen angel who Mormons believe
is Satan).[19] Michael became the heavenly Father, and
formed a "Godhead" that included Jesus and the Holy The transcript then reads: When the Virgin Mary conceived the child Jesus, the Father had begotten him in his
Spirit.
own likeness. He was not begotten by the Holy Ghost.
Third, the doctrine teaches that Michael came to the earth
And who is the Father? He is the rst of the human
with one of his wives, where they became known as Adam
family.[29] Young explained that Adam was begotten
[18]
and became the progenitor of the human
and Eve,
by his Father in heaven in the same way that Adam
race and the father of mortal bodies of all his spirit obegat his own sons and daughters, and that there were
spring, so that they could progress and achieve godhood
three distinct characters, namely, Eloheim, Yahovah,
[20]
like themselves. The names Adam and Eve are tiand Michael.[30] Then, reiterating, he said that Jesus,
tles that reect their roles as the parents of humanity. The
our elder brother, was begotten in the esh by the same
privilege of peopling the earth was part of Adam and
character that was in the Garden of Eden, and who is our
Eves eternal reward as exalted mortals from their prior
Father in Heaven.[31]
[21]
planet. To bear mortal children, Adam and Eve had to
take on mortal bodies.[18] The bodies of Adam and Eve He said, I could tell you much more about this; but were
fell to a mortal state when they ate the fruit of tree of I to tell you the whole truth, blasphemy would be nothing to it, in the estimation of the superstitious and overknowledge of good and evil in the Garden of Eden.[22]
righteous mankind .... Now, let all who may hear these
Fourth, after Adams second mortal life, the AdamGod
doctrines, pause before they make light of them, or treat
doctrine teaches that Adam returned to his throne and
them with indierence, for they will prove their salvation
[23]
reigned as the immortal God of this earth. He is thus
or damnation.[32]
[24]
considered to be the Biblical God of Israel.
Finally, the AdamGod doctrine teaches that
Michael/Adam was the literal, biological father of Further development by Young
the mortal body of Jesus.[25]
In a special conference on August 28, 1852, Young explained in greater detail the mechanism by which celestial
beings like Adam and Eve could give birth to mortal ospring. According to Young, when a couple rst become
3.1.3 History of the doctrine
gods and goddesses, they rst begin to create spiritual ospring. Then, they begin creating mortal tabernacles in
Brigham Youngs 1852 announcement
which those spirits can dwell, by going to a newly created
world, where they:
Whether or not Smith had taught the doctrine, the rst
recorded explanation of the doctrine using the term
eat and drink of the fruits of the corporal
AdamGod was by Young, who rst taught the docworld, until this grosser matter is diused suftrine at the churchs spring general conference on April
ciently through their celestial bodies, to en9, 1852. This sermon was recorded stenographically by
able them according to the established laws to
George D. Watt, Youngs private secretary, who was an
produce mortal tabernacles for their spiritual
[26]
expert in Pitman shorthand.
Watt published the serchildren (Young 1852b, p. 13).
mon in 1854 in the British periodical Journal of Discourses; the publication was endorsed by Young and his
This is what Adam and Eve did, Young said, and Adam
counselors in the churchs First Presidency.[27]
In Watts transcript of the sermon, Young said he in- is my Father. (Young 1852b, p. 13).
tended to discuss who it was that begat the Son of the
Virgin Mary, a subject which he said has remained a
mystery in this kingdom up to this day.[28] The transcript
reads:
On February 19, 1854, Young reiterated the doctrine

in a sermon.[33] He also reiterated the doctrine at the
October 1854 general conference,[34] in a sermon that
was reported to have held the vast audience as it were
30
CHAPTER 3. DOCTRINE
spellbound[35] In the October conference, Young is reported as clarifying that Adam and Eve were natural father and mother of every spirit that comes to this planet,
or that receives tabernacles on this planet, consequently
we are brother and sisters, and that Adam was God, our
Eternal Father.[36]
as a hymn in the current LDS Church hymnal, but the

wording has been altered from Eternal Father to ancient father.[45]
Acceptance of the doctrine by the LDS Church continued

through the 19th century. George Q. Cannon, a member
of the First Presidency, when asked by his son about the
When Young discussed the doctrine again in early 1857, conception of Jesus by Mary, asked what was to prevent
he emphasized again that to become acquainted with our Father Adam from visiting and overshadowing the mother
Father and our God was one of the rst principles of of Jesus[?]"[46]
the doctrine of salvation, and that no man can enjoy or
be prepared for eternal life without that knowledge.[37]
Resistance to the doctrine
Nevertheless, he said:
Whether Adam is the personage that we
should consider Our Heavenly Father, or not,
is considerable of a mystery to a good many.
I do not care for one moment how that is; it
is no matter whether we are to consider Him
our God, or whether His Father, or his Grandfather, for in either case we are of one species
of one family and Jesus Christ is also of our
species..[38]
However, some prominent members of the church took

issue with the doctrine. Most signicantly, apostle and
philosopher Orson Pratt disagreed with the doctrine, and
expressed that disagreement publicly[47] and in private
meetings with other apostles.[48] Pratt also published his
disagreement in his publication The Seer.[49]
Pratt stated that on the way to exaltation, one would have

to pass by and pay tribute to various apostles and
prophets, then Jesus, and at length Father Adam.[49]
He said many would be surprised and humiliated, after
passing by Jesus, to nd Father Adam standing there;
however, he said, those are ideas which do not concern
Initial reactions to the doctrine
us at present, although it is written in the Bible'This is
only true God, and Jesus
The reaction within the Mormon community to Youngs eternal life, to know thee the[49]
Christ
whom
thou
hast
sent.'"
AdamGod teachings was mixed. While many accepted
the doctrine, others regarded it as misguided, or inter- Pratt continued to debate the issue in public forums for
preted it to adhere to their prior understanding.
months, despite being rebuked privately and publicly by
Youngs initial 1852 announcement of the doctrine was Young on more than one occasion (Bergera 1980, pp. 13
greeted by some as prophetic. For example, the clerk 16), until 1860, when faced with possible disfellowshipof the conference, Thomas Bullock, recorded that during ment from the church for teaching false doctrine, Pratt
Youngs sermon, the Holy Ghost rest[ed] upon him with agreed to the language of a public confession armgreat power.[39] In a session of general conference the ing the doctrine as negotiated during a series of meeting
next day, Heber C. Kimball stated his agreement that the among the church hierarchy (Bergera 1980).
God and Father of Jesus Christ was Adam.[40] Another
apostle, Franklin D. Richards, accepted the doctrine that
Adam is our Father and our God as well, stating in a
conference held in June 1854 that "the Prophet and Apostle Brigham has declared it, and that it is the word of the
Lord".[41]
Kimball readily adopted Youngs views, and preached on
June 29, 1856, that I have learned by experience that
there is but one God that pertains to this people, and He
is the God that pertains to this earththe rst man. That
rst man sent his own Son to redeem the world.[42]
A number of hymns acknowledging this doctrine were
sung in local congregations of the LDS Church. One published in 1856, entitled We Believe in Our God, stated:
We believe in our God the great Prince of His race, /
The Archangel Michael, the Ancient of Days, / Our own
Father Adam, earths Lord, as is plain.[43]
A less open opposition to the doctrine may have been

carried out by Mormon editors Samuel W. Richards and
Franklin D. Richards who, according to one researcher,
interpreted the idea of Adam being our God or our
Father as meaning merely that Adam, as the rst mortal man, stands at the head of the human family. For instance, the Lord made Moses a god to Pharaoh (Exodus
7:1) and as Paul was as Christ Jesus to the Galatians
(4:14). In this way, Adam as our great progenitor, will
preside over the human family as father and God.[50]
AdamGod in Youngs later administration
After the public debates between Young and Pratt subsided in 1860, Young continued to maintain his belief
in the doctrine, but may have been disappointed that the
people did not give the doctrine universal acceptance. In
The rst line of a poem published in 1861, titled Sons 1861, he stated:
of Michael, stated: Sons of Michael, he approaches! /
Some years ago, I advanced a doctrine
Rise; the Eternal Father greet.[44] The poem is included

with regard to Adam being our father and God,
that will be a curse to many of the Elders of Israel because of their folly. With regard to it
they yet grovel in darkness and will. It is one
of the most glorious revealments of the economy of heaven, yet the world hold derision.
Had I revealed the doctrine of baptism from
[sic] the dead instead Joseph Smith there are
men around me who would have ridiculed the
idea until dooms day. But they are ignorant and
stupid like the dumb ass.[51]
31
After Youngs death
There is some controversy as to whether or not Young

considered AdamGod to be ocial church doctrine. At
the end of his 1852 sermon, he stated, Now, let all who
may hear these doctrines, pause before they make light of
them, or treat them with indierence, for they will prove
their salvation or damnation.[56] Nevertheless, in 1854,
after a great deal of controversy concerning the doctrine,
Young minimized the importance of the doctrine, stating
that the subject ... does not immediately concern yours
or my welfare .... I do not pretend to say that the items
of doctrine and ideas I shall advance are necessary for the
Nevertheless, Young and the Quorum of the Twelve people to know.[57]
Apostles continued to discuss the doctrine.[52] In 1873,
After Youngs death, church leaders began to cast the varYoung again taught the doctrine publicly, and indicated
ious interpretations of this teaching as mere speculation
that when Adam came to the earth, he left behind many
and denied that any particular interpretation was binding
wives other than Eve at the place from which Adam came;
on the church. In 1897, Joseph F. Smith, then an aposhowever, he said he was not disposed to give any fartle and counselor in the First Presidency, wrote a private
ther knowledge concerning the great and glorious docletter concerning Youngs teachings on Adam, stating:
trine that pertains to this.[53] How much unbelief exists in the minds of the Latter-day Saints in regard to one
The doctrine was never submitted to the
particular doctrine which is revealed to them, and which
councils
of the Priesthood nor to the church
God revealed to menamely that Adam is our father and
for
approval
or ratication, and was never forGod .... Our Father Adam is the man who stands at the
mally
or
otherwise
accepted by the church. It is
gate and holds the keys of everlasting life and salvation
therefore
in
no
sense
binding upon the Church.
to all his children who have or ever will come upon the
[54]
Brigham
Youngs
'bare
mention' was 'without
earth.
indubitable evidence and authority being given
Just before his death, Young took steps to ensure that
of its truth.' Only the scripture, the 'accepted
the AdamGod doctrine was taught in the churchs temword of God,' is the Churchs standard.[58]
ples as part of the endowment ceremony. In 1877, while
he was standardizing the endowment for use in the St.
George Temple, Young introduced as part of the endow- Beginning around 1892, church leaders privately decided
ment the Lecture at the Veil. The nal draft of the to no longer publicly teach the doctrine. In a private
lecture is today kept private in the St. George Temple. meeting held on April 4, 1897, church president Wilford
There are those who believe that Youngs personal secre- Woodru said. Adam is our father and God and no use
tary recorded Youngs dictation of the lecture in his per- to discuss it with [the] Josephites [Reorganized Church
sonal journal. A portion of that journal entry reads as of Jesus Christ of Latter Day Saints] or any one else.[59]
follows:
In 1892, the doctrine was publicly opposed in St.
Adam was an immortal being when he
came. on this earth he had lived on an earth
similar to ours and had begotten all the spirit
that was to come to this earth. and Eve our
common Mother who is the mother of all living bore those spirits in the celestial world .
Father Adams oldest son (Jesus the Saviour)
who is the heir of the family is Father Adams
rst begotten in the spirit World. who according to the esh is the only begotten as it is written. In his divinity he having gone back into
the spirit World. and come in the spirit [glory]
to Mary and she conceived for when Adam and
Eve got through with their Work in this earth.
they did not lay their bodies down in the dust,
but returned to the spirit World from whence
they came.[55]
George, Utah by Edward Bunker. The First Presidency

Woodru, George Q. Cannon, and Joseph F. Smith
traveled to St. George to address the issue. Records
of the meeting state that Bunker was corrected: Pres
Woodru and Cannon showed ... that Adam was an immortal being when he came to this earth and was made
the same as all other men and Gods are made.[60] The
doctrine preached and contended for by Father Edward
Bunker of Bunkerville was investigated, condemned and
Father Bunker set right. Presidents Woodru and Cannon present.[61]
After the start of the 20th century, church leaders openly
took the position that the doctrine should no longer to be
taught publicly.[62]
As early as 1902, apostle Charles W. Penrose claimed,
The Church of Jesus Christ of Latter-day Saints has
never formulated or adopted any theory concerning the
subject treated upon by President Young as to Adam.[63]
32
CHAPTER 3. DOCTRINE
Current position of the LDS Church

Eventually, the doctrine was publicly denounced as false
by LDS Church leaders.[64] In 1976, church president
Spencer W. Kimball stated, We denounce that theory
and hope that everyone will be cautioned against this and
other kinds of false doctrine.[65][66]
In 1980, apostle Bruce R. McConkie gave a speech elaborating upon the churchs position towards the AdamGod
theory:
There are those who believe or say they
believe that Adam is our father and our god,
that he is the father of our spirits and our bodies, and that he is the one we worship.
The devil keeps this heresy alive as a
means of obtaining converts to cultism. It is
contrary to the whole plan of salvation set forth
in the scriptures, and anyone who has read the
Book of Moses, and anyone who has received
the temple endowment and who yet believes
the AdamGod theory does not deserve to be
saved.* Those who are so ensnared reject the
living prophet and close their ears to the apostles of their day. 'We will follow those who
went before,' they say. And having so determined, they soon are ready to enter polygamous relationships that destroy their souls.
We worship the Father, in the name of
the Son, by the power of the Holy Ghost; and
Adam is their foremost servant, by whom the
peopling of our planet was commenced.[67]
Later the same year, apostle Mark E. Petersen stated:
Adam was not our God, nor was he our
Savior. But he was the humble servant of both
in his status as an angel. ...
God had only one begotten son in the
esh. But Adam had many, including Cain
and Abel and Seth. He lived nearly a thousand
years. He could have had hundreds of children
in that time.
Then how could it be said by anyone that
he had 'an only begotten' son? How could all
of his other children be accounted for? Were
they not all begotten in the esh?
Were Cain and Abel and Seth and their
brothers and sisters all orphans? Was any child
ever begotten without a father? Adam was
their father, and he had many sons. In no way
whatever does he qualify as a father who had
only one son in the esh.
Yet God our Eternal Father had only one
son in the esh, who was Jesus Christ.
Then was Adam our God, or did God become Adam? Ridiculous!
Adam was neither God nor the Only Begotten Son of God. He was a child of God in
the spirit as we all are (see Acts 17:29). Jesus
was the rstborn in the spirit, and the only one
born to God in the esh. ...
If any of you have been confused by false
teachers who come among us, if you have been
assailed by advocates of erroneous doctrines,
counsel with your priesthood leaders. They
will not lead you astray, but will direct you into
paths of truth and salvation.[68]
Acceptance by Mormon fundamentalists
Adherents of Mormon fundamentalism generally accept
the AdamGod doctrine.
The LDS Churchs disavowal of the doctrine contributes
to what fundamentalists perceive to be a general intellectual or spiritual retreat by the church from doctrines felt to
be excessively challenging to their preconceptions. Along
with the practice of plural marriage, belief in the Adam
God doctrine became a dening aspect of the Mormon
fundamentalist movement.
Apostolic United Brethren The Apostolic United
Brethren (AUB), a fundamentalist Mormon group, accepts the AdamGod teaching, and their leader Joseph
W. Musser wrote a book on it in the 1930s. In the book,
Musser contended that the rejection of the doctrine by
the LDS Church can be linked to its rejection of plural
marriage, which occurred around the same time:
And let us here remind the reader that
as long as belief in the Patriarchal order of
marriage and other advanced principles of the
Gospel was maintained, the minds of the Saints
were open and receptive. ... But with the
surrender of the glorious principle of Celestial Marriagea union for time and eternity
came darkness, mental drowsiness, a detour
from the Gospel path, until all sorts of speculation pertaining to the plan of Salvation was
indulged in.[69]
School of the Prophets The School of the Prophets[70]
spoken of in the book Under the Banner of Heaven claims
revelation showing that Young was inaccurate in some
points of his AdamGod teachings, but otherwise he was
correct. The understanding from these revelations is that
Jesus was the Only Begotten Son in the esh of the Savior of the previous earth where the father of all Spirits,
Michael/Adam, had his mortal probation. The lineage of
Michael/Adam, which includes all but Jesus on this earth,
will never become saviors of worlds. Thus the Adam
God doctrine of Young is simply a fuller understanding
of the New Testament doctrine of joint-heirs with Christ.
3.1.4
See also
Adam and Eve (LDS Church)

Criticism of the Latter Day Saint movement
3.1.5
Notes
[1] Minutes of Meeting, at Historians Oce; Great Salt Lake

City; 7 P.M. April 4, 1860 It was Josephs doctrine that
Adam was God &c When in Luke Johnsons.
[2] Young (1852, p. 50) (statement given in the general conference of the LDS Church on 9 April 1852).
[3] Journal of Discourses 7:28590.
[4] Doctrine and Covenants 138:3839.
[5] Roberts (1905, pp. 38586) (Before the world was
formed, the First Presidency was rst given to Adam
.... He is Michael the Archangel, spoken of in the Scriptures.); Quinn (1998, p. 234) (doctrine of Adam as
Michael and as premortal First President cited as a precursor for the AdamGod doctrine).
[6] Roberts (1905, p. 387) (Adam delivers up his stewardship to Christ, that which was delivered to him as holding
the keys of the universe, but retains his standing as head
of the human family.).
[7] Quinn (1998, p. 234) (Adams assignment of the keys
of the universe cited as a precursor for the AdamGod
doctrine).
[8] Roberts (1908, p. 207); Quinn (1998, p. 234) (Adam-asmediator doctrine cited as a precursor for the AdamGod
doctrine).
[9] Larsen (1978, p. 8 (online ed.)) (God once was a man
like one of us and ... God Himself, the Father of us all,
once dwelled on an earth the same as Jesus Christ himself
did in the esh.); Quinn (1998, p. 234) (citing teaching
that God is an exalted man as a precursor for the Adam
God doctrine).
[10] Widmer (2000, p. 130); Collier (1999, pp. 22842);
Kraut (1972, pp. 8097) (same); Christensen (1981, pp.
13149); Musser (1938, pp. 38, 4346, 5057) .
33
God & that Joseph taught this principle.); Collier (1999,

p. 233) (citing an 1877 reminiscence of Anson Call, who
said he heard Smith say: now regarding Adam: He came
here from another planet [as] an immortalized being and
brought his wife, Eve, with him, and by eating of the fruits
of the earth became subject to death and decay and he became of the earth, earthly, was made mortal and subject
to death.).
[12] Widmer (2000, p. 130); Quinn (1998, p. 234)
(Youngs AdamGod teachings were an expansion of
Joseph Smiths sermons in 1839-44); Bergera (1980, p.
48) (stating that there exists no reliable evidence contemporary to Smiths lifetime which lends support to the view
that Smith taught the AdamGod doctrine, and that Young
was not above inventing support for beliefs where none
existed previously).
[13] Bergera (1980, p. 48) (noting that Orson Pratt and contemporary historian T. B. H. Stenhouse both attributed the
doctrine to Kimball).
[14] Bergera (1980, p. 41) (describing the AdamGod doctrine as that Adam was at once the spiritual as well as the
physical father of all persons born on this world, including
Jesus Christ).
[15] Bergera (1980, p. 15).
[16] Widmer (2000, pp. 131, 133) (describing Michael as a
God in the Council of Gods.); Kirkland (1984, p. 38)
(noting that in Joseph Smiths endowment ceremony, the
Gods involved in the creation were called Elohim, Jehovah, and Michael, but unlike in modern Mormon theology, this Jehovah was not identied as Jesus).
[17] Widmer (2000, p. 131); Kirkland (1984, p. 38) (citing
Joseph Smiths statement in Larson (1978, pp. 20203)).
[18] Widmer (2000, p. 131).
[19] Widmer (2000, p. 131) (stating that Adam was the spiritual father of Jehovah and Lucifer"; since the advent
of 20th century Mormon theology, mainstream Mormons
have identied Jehovah as Jesus).
[20] Widmer (2000, p. 131); Bergera (1980, p. 15).
[21] Bergera (1980, p. 15) (citing Woodru (1982, 6 May
1855))).
[22] Widmer (2000, p. 133).
[11] Collier (1999, p. 229 fn. 12) (citing minutes of meeting of the Quorum of Twelve, 4 April 1860, in which it
was recorded: It was Josephs doctrine that Adam was
God . God comes to earth and eats and partakes of
fruit. Joseph could not reveal what was revealed to him,
and if Joseph had it revealed, he was not told to reveal
it.); Collier (1999, p. 360) (citing Wilford Woodru
Journal of 4 September 1860, in which George Q. Cannon said that Adam is our Father [and] is a true doctrine revealed from God to Joseph & Brigham. For this
same doctrine is taught in some of the old Jewish records
which have never been in print.); Collier (1999, p. 367)
(citing Wilford Woodru Journal of 16 December 1867,
stating that President Young said Adam was Michael the
Archangel, & he was the Father of Jesus Christ & was our
[23] Kirkland (1984, p. 39).

[24] Kirkland (1984, pp. 3941) (noting that in the late 19th
century, several Mormon leaders who still adhered to the
AdamGod doctrine began to adopt the modern Mormon
belief that the Old Testament deity was Jesus).
[25] Widmer (2000, p. 131); Bergera (1980, p. 41) (describing the AdamGod doctrine as that Adam was at once the
spiritual as well as the physical father of all persons born
on this world, including Jesus Christ); Kirkland (1984,
p. 39) (Adam later begot Jesus, his rstborn spirit son,
in the esh).
[26] Watt (1977).
34
CHAPTER 3. DOCTRINE
[27] Young, Kimball & Richards (1853).
[28] Young (1852, p. 50).
[29] Young (1852, p. 50). The full text from Journal of Discourses 1:51 reads as follows: It is true that the earth was
organized by three distinct characters, namely, Eloheim,
Yahovah, and Michael, these three forming a quorum, as
in all heavenly bodies, and in organizing element, perfectly represented in the Deity, as Father, Son, and Holy
Ghost. Again, they will try to tell how the divinity of Jesus is joined to his humanity, and exhaust all their mental
faculties, and wind up with this profound language, as describing the soul of man, it is an immaterial substance!"
What a learned idea! Jesus, our elder brother, was begotten in the esh by the same character that was in the
garden of Eden, and who is our Father in Heaven. Now,
let all who may hear these doctrines, pause before they
make light of them, or treat them with indierence, for
they will prove their salvation or damnation. I have given
you a few leading items upon this subject, but a great deal
more remains to be told. Now, remember from this time
forth, and for ever,that Jesus Christ was not begotten by
the Holy Ghost.
[39] Thomas Bullock, Minutes of the LDS General Conference

Deseret News, April 17, 1852, p. 2.
[30] Young (1852, pp. 5051).
[47] Journal of Thomas Evans Jeremy Sr., September 30, 1852

(Also he did not believe that Father Adam had esh and
bones, when he came to the garden of Eden, but he and
his wife Eve were spirits, and that God formed their bodies out of the dust of the ground, and the (sic) became a
living souls. He also said that he believed that Jesus Christ
and Adam are brothers in the Spirit, and that Adam is not
the God that he is praying unto.). See generally, Bergera
1980.
[31] Young (1852, p. 51). Watts transcript of the sermon was

the only known stenographic recording; however, several
other witnesses summarized it in their journals. These recountings vary somewhat in wording. For example, attendee Samuel Hollister Rogers wrote several days later,
conrming that Young said that when Adam went to the
Garden, he brought his wife or one of his wives with
him, that Adam was the only God that we would have,
and that Christ was not begotten by the Holy Ghost, but
of the Father Adam. Brigham Young Addresses 2:12;
Samuel Hollister Rogers Journal 145. Youngs bodyguard
Hosea Stout wrote that night in his diary that President
B. Young taught that Adam was the father of Jesus and
the only God to us. Diary of Hosea Stout 2:435 (April
9, 1852). Wilford Woodru wrote that Young said God
went to the Garden of Eden with one of his wifes, that
Adam is Michael or God And all the God that we have
any thing to do with, and when the VIRGIN MARY
was begotton with Child it was By the Father and in no
other way ownly as we were begotton. Journal of Wilford Woodru 4:12730 (April 9, 1852).
[32] Young (1852, p. 51).
[33] Journal of Wilford Woodru, February 19, 1854.
[34] Journal of Joseph L. Robinson, October 6, 1854.
[35] Minutes of the General Conference, Deseret News, October 12, 1853.
[36] Journal of Joseph Lee Robinson, October 6, 1854. See
also Diary of Thomas D. Brown, October 6, 1854, pp. 87
88 (There are Lords many and there are Gods many, &
the Father of our Spirits is the Father of Jesus Christ: He is
the Father of Jesus Christ, Spirit & Body and he is the beginner of the bodies of all men); John Pulsipher Papers,
Mss 1041, p. 3537, BYU Special Collections (There
are Lords many & Gods many But the God that we have
to account to, is the father of our SpiritsAdam.).
[40] Journal of Wilford Woodru, April 10, 1852.

[41] Franklin D. Richards, reported in Minutes of the Special
General Council, Millennial Star 16:534, 26 August 1854
(emphasis in original).
[43] Sacred Hymns and Spiritual Songs for The Church of Jesus
Christ of Latter-day Saints (Liverpool, 1856) p. 375.
[44] E. L. T. Harrison, Sons of Michael, Millennial Star 23:
240 (13 April 1861).
[45] Sons of Michael, He Approaches, Hymns of The Church
of Jesus Christ of Latter-day Saints, hymn 51.
[46] Daily Journal of Abraham H. Cannon, March 10, 1888,
Brigham Young University.
[48] Journal of William Clayton, October 3, 1852.

[49] Orson Pratt, The Pre-Existence of Man, The Seer, 1:3,
15859 (March, October 1853).
[50] Stephen E. Robinson, The Apocalypse of Adam, BYU
Studies, vol. 17, no. 2, p. 131 (this was the interpretation of Brigham Youngs statement advocated in 1853
by Samuel W. Richards, who, as editor of the Millennial
Star and President of the Church in the British Isles, rst
published President Youngs initial sermon on the subject
(Millennial Star, December 10, 1853)"; Robinson also argues that Franklin D. Richards, who replaced Samuel W.
Richards in this position, also promoted this interpretation).
[51] Quoted from Manuscript Addresses of Brigham Young.
Watt, G.D., transcriber, October 8, 1861, with minor misspellings corrected.
[52] Collier (1999, p. 229 fn. 12) (citing minutes of meeting of the Quorum of Twelve, 4 April 1860, in which it
was recorded: It was Josephs doctrine that Adam was
GodGod comes to earth and eats and partakes of fruit.
Joseph could not reveal what was revealed to him, and
if Joseph had it revealed, he was not told to reveal it.).
Collier (1999, p. 360) (citing Wilford Woodru Journal
of 4 September 1860, in which George Q. Cannon said
that Adam is our Father [and] is a true doctrine revealed
from God to Joseph & Brigham. For this same doctrine is
taught in some of the old Jewish records which have never
35
been in print....). Collier (1999, p. 367) (citing Wilford Woodru Journal of 16 December 1867, stating that
President Young said Adam was Michael the Archangel,
& he was the Father of Jesus Christ & was our God & that
Joseph taught this principle.)
[53] Brigham Young (August 31, 1873), Journal of Discourses
16:160.
[54] Sermon delivered on June 8, 1873. Printed in the Deseret
Weekly News, June 18, 1873.
[55] Journal of L. John Nuttall, personal secretary of Brigham
Young, February 7, 1877 in BYU Special Collections.
Prefacing the paragraph quoted, L. John Nuttall records
in his private journal for 7 February 1877 that after serving that day in the St. George Temple and after taking his
evening meal, he attended a meeting with Young, Wilford
Woodru, Erastus Snow, Brigham Young, Jr., and others.
This meeting was held in Youngs private winter home
in St. George, Utah. During the course of the meeting,
Young gave some teachings which Nuttall later recorded
in his personal journal. It appears that Nuttall recorded
Youngs instructions on the 8 February, not on the 7th
when they were delivered. The claim that Nuttall did not
record Youngs instructions on the same night they were
delivered is made by Fred Collier. Collier notes that, after Nuttall had written the rst sentence of paragraph 1B,
[a]t this point Nuttal stopped writing for the ink beginning the next sentence is much lighter and the same as that
used for his diary entry of February 8. Collier notes that
Nuttall resumed his entry for February 7 with the word
Works and continues with the rest of his journal entry
as set forth in this section. It would appear that Nuttall
wrote the majority of that entry on the following day, the
8th.
[57] October 8, 1854, Historical Department of the Church
[HDC].
[58] Joseph F. Smith, letter to A. Saxey, January 7, 1897,
HDC.
[59] Brigham Young, Jr. Journal, April 4, 1897 February 2,
1899, 30:107; CHO/Ms/f/326, December 16, 1897.
[60] Diary of Charles Lowell Walker, 2:74041, June 11, 1892
(typescript pp. 4344).
[61] Journal of J. D. T. McAllister, p.
Mor/M270.1/m/v.6, June 11, 1892.
99;
BYU,
[62] See, e.g., the Proceedings of the First Sunday School Convention, November 28, 1898; Letter to Bishop Edward
Bunker, February 27, 1902; Messages of the First Presidency 4:199206; Journal of Thomas A. Clawson, 1912
1917, pp. 6970, April 8, 1912; B. H. Roberts, Deseret
News, July 23, 1921; Joseph Fielding Smith,Utah Genealogical Magazine, pp. 14651, October 1930; Joseph
Fielding Smith, Doctrines of Salvation 1:18, 7677, 92
(1954).
[63] Charles W. Penrose, Our Father Adam, Improvement
Era (September 1902): 873, reprinted in Charles W. Penrose, Our Father Adam, Millennial Star (11 December
1902): 78590 at 789.
[64] Van Hale, What About the Adam-God Theory?, Mormon Miscellaneous response series #3.
[65] Conference Report, p. 115 (October 13, 1976)
[66] Spencer W. Kimball, Our Own Liahona, Ensign,
November 1976, p. 77.
[67] BYU Devotional, June 1, 1980. *This is what McConkie
said in the audio recording of this sermon. The print version has subsequently been changed to has no excuse
whatever for being led astray by it. Compare PDF text
with MP3 audio at 26:48:.
[68] Mark E. Petersen, Adam, the Archangel, Ensign,
November 1980.
[69] Musser, Joseph W. Michael, Our Father and Our God.
Salt Lake City: Truth Publishing Company, 1963.
[70] School of the Prophets (Crosseld)#School of the
Prophets
3.1.6 References
Bergera, Gary James (1980), The Orson PrattBrigham Young Controversies: Conict Within the
Quorums, 1853 to 1868, Dialogue: A Journal of
Mormon Thought 13 (2): 749.
Briney, Drew, Understanding Adam God Teachings,
Privately published hardback book, 2005.
Broderick, Carl, Jr. (1983), Another Look at
Adam-God (letter to the editor)", Dialogue: A Journal of Mormon Thought 16 (2): 47.
Buerger, David John (1982), The Adam-God Doctrine, Dialogue: A Journal of Mormon Thought 15
(1): 1458.
Christensen, Culley K., The Adam-God Maze, 1981,
ISBN 0-9608134-0-3.
Collier, Fred (1999), President Brigham Youngs
Doctrine of Deity 1, Colliers Publishing, ISBN 0934964-05-X.
Institute for Religious Research, Adam-God Doctrine.
Kirkland, Boyd (1984), Jehovah as the Father: The
Development of the Mormon Jehovah Doctrine
(PDF), Sunstone Magazine 44 (Autumn): 3644.
Doddridge, Dennis D, "The Adam-God Revelation",
2012.
Kraut, Ogden, Michael-Adam, Pioneer Press, 1972.
Farkas, John, Adam-God Teaching - A Theory or a
Doctrine?, 1991.
Matthews, Robert J., Origin of Man: the Doctrinal
Framework.
36
Musser, Joseph W., Michael, Our Father and Our
God, Truth Publishing, 1938.
Larson, Stan (1978), The King Follett Discourse:
A Newly Amalgamated Text, BYU Studies 18 (2):
193208.
Norris, Elwood G., Be Not Deceived, 1978, ISBN
0-88290-101-X.
CHAPTER 3. DOCTRINE
Young, Brigham; Kimball, Heber C.; Richards,
Willard (June 1, 1853), Letter from the First Presidency, in Watt, G.D., Journal of Discourses by
Brigham Young, President of the Church of Jesus
Christ of Latter-day Saints, His Two Counsellors, the
Twelve Apostles, and Others 1, Liverpool: F.D. &
S.W. Richards (published 1854), p. 6.
Mark E. Petersen, Adam - Who Is He?, Bookcraft, 3.1.7 External links

1976, ISBN 0-87747-592-X.
List of primary sources regarding the AdamGod
Quinn, D. Michael (1998), Early Mormonism and
doctrine (also archived here).
the Magic World View (2nd ed.), Salt Lake City:
Signature Books, ISBN 1-56085-089-2.
Roberts, B. H., ed. (1905), History of The Church
of Jesus Christ of Latter-day Saints 3, Salt Lake City:
Deseret News.
3.2 Baptism for the dead
Roberts, B. H., ed. (1908), History of The Church

of Jesus Christ of Latter-day Saints 4, Salt Lake City:
Deseret News.
Taylor, Nate (2008), The Unknown God (4th ed.),
Messenger Publications, ISBN 1-4382-5122-X.
Tholson, Craig L., Adam-God, 1991, Publishment,
ASIN B0006F6490.
Turner, Rodney (1953), The Position of Adam in
Latter-day Saint Scripture and Theology, B.Y.U.
Masters Thesis.
Watt, Ronald G. (1977), Sailing the Old Ship Zion: Floorplan of the Nauvoo Temple basement. The basement of the
The Life of George D. Watt, BYU Studies 18: 48 temple was used as the baptistery, containing a large baptismal
65.
font in the center of the main room.
Widmer, Kurt (2000), Mormonism and the Nature
Baptism for the dead, vicarious baptism or proxy
of God: A Theological Evolution, 18301915, Jefbaptism today commonly refers to the religious practice
ferson, N.C.: McFarland.
of baptizing a person on behalf of one who is deada
Woodru, Wilford (1982), Wilford Woodrus living person receiving the rite on behalf of a deceased
person.
Journal (PDF), Krauts Pioneer Press.
Baptism for the dead is best known as a doctrine of the
Van Hale, What About the Adam-God Theory,
Latter Day Saint movement, which has practiced it since
Mormon Miscellaneous, 1983.
1840. It is currently practiced by The Church of Jesus
Christ of Latter-day Saints (LDS Church), where it is per Vlachos, Chris A., Adam is God?, 1979.
formed only in dedicated temples, as well as in several
Young, Brigham (April 9, 1852), Self- other current factions of the movement. Those who pracGovernmentMysteriesRecreation and Amuse- tice this rite view baptism as an indispensable requirements, not in Themselves SinfulTithingAdam, ment to enter the Kingdom of God, and thus practice bapOur Father and Our God, in Watt, G.D., Journal tism for the dead to oer it by proxy to those who died
of Discourses by Brigham Young, President of the without the opportunity to receive it. The LDS Church
Church of Jesus Christ of Latter-day Saints, His teaches that those who have died may choose to accept or
Two Counsellors, the Twelve Apostles, and Others reject the baptisms done on their behalf.
1, Liverpool: F.D. & S.W. Richards (published
The modern term itself is derived from a phrase bap1854), pp. 4653.
tised for the dead occurring in one verse of the New
Young, Brigham (August 28, 1852), Address, Testament (1 Corinthians 15:29), though the meaning of
Deseret NewsExtra (Salt Lake City: LDS Church, that phrase is an open question among scholars. Early
published September 14, 1852), pp. 1114.
heresiologists Epiphanius of Salamis (Panarion 28) and
3.2. BAPTISM FOR THE DEAD

Chrysostom (Homilies 40) attributed the practice respectively to the Cerinthians and to the Marcionites, whom
they identied as heretical "Gnostic" groups.[1] For that
reason, the practice was forbidden by the early Church,
and is therefore not practiced in modern mainstream
Christianity, whether Oriental Orthodox, Eastern Orthodox, Roman Catholic, or any Protestant churches.
37
question of whether the Strangite Church still practices
proxy baptism is an open one, but belief is considered
orthodox.[8]
Other Christian churches
As part of their sacraments, the New Apostolic Church

and the Old Apostolic Church also practice baptism for
the dead, as well as Communion and Sealing to the De3.2.1 Practice
parted. In this practice a proxy or substitute is baptised
in the place of an unknown number of deceased persons.
The Church of Jesus Christ of Latter-day Saints
According to NAC and OAC doctrine the deceased do
In the practice of The Church of Jesus Christ of Latter- not enter the body of the substitute.
day Saints (LDS Church), a living person, acting as proxy,
is baptized by immersion on behalf of a deceased per- Outside of Christianity
son of the same sex. After giving a short prayer that
includes the name of the deceased individual, the proxy Outside of Christianity, proxy baptisms were practiced
is immersed briey in the water, then brought up again. by the Mandaeans of Iraq and Iran.[9][10]
Baptism for the dead is an ordinance of the church and is
based on the belief that baptism is required for entry into
the Kingdom of God.[2]
3.2.2 Early Christianity
Community of Christ
Some members of the early Reorganized Church of Jesus
Christ of Latter Day Saints (RLDS Church; now known
as the Community of Christ) also believed in baptism for
the dead,[3] but it was never ocially sanctioned by that
organization and was considered highly controversial.[3][4]
Mormon scholar, John A. Tvedtnes says: Baptism for

the dead was performed by the dominant church until forbidden by the sixth canon of the Council of Carthage in
A.D. 397. Some of the smaller sects, however, continued
the practice.[11] He does not give the text of that canon,
which, if it is included in what has been called the Code
of Canons of the African Church as canon 18, reads: It
also seemed good that the Eucharist should not be given
to the bodies of the dead. For it is written: 'Take, Eat',
but the bodies of the dead can neither 'take' nor 'eat'. Nor
let the ignorance of the presbyters baptize those who are
dead.[12]
At a 1970 church world conference, a revelation and

two letters written by Joseph Smith appertaining to baptism for the dead were removed as sections and placed
in the appendix of the RLDS Churchs Doctrine and
Covenants;[5] at a 1990 world conference, the three doc- Tertullian attributes the practice of 1 Corinthians bapuments were removed entirely from the RLDS Churchs tised for the dead to the Marcionites.[13]
scriptural canon.[6]
Epiphanius of Salamis (between 310320 403) reported that he had heard it said that, among followers of
Cerinthus, if one of them died before baptism, another
Other Latter Day Saint churches
was baptized in that persons name:
In the Restoration Branches movement, which broke
from the RLDS Church in the 1980s, the question of bapFor their school reached its height in this
tism for the dead is at best unsettled. Many adherents
country, I mean Asia, and in Galatia as well.
reject the validity of the ordinance completely.[7] Others
And in these countries I also heard of a tradiregard it a legitimate rite, the permission for which has
tion which said that when some of their people
been withdrawn by God ever since the Latter Day Saints
died too soon, without baptism, others would
failed to complete the Nauvoo Temple within the specibe baptized for them in their names, so that
ed time frame.
they would not be punished for rising unbaptized at the resurrection and become the subOther Latter Day Saint denominations that accept bapjects of the authority that made the world.[14]
tism for the dead include the Church of Jesus Christ of
Latter Day Saints (Strangite) and The Church of Jesus
Christ (Cutlerite). The Strangite Church performed baptisms for the dead during the 1840s in Voree, Wisconsin,
and later during the 1850s on Beaver Island, Michigan.
In each case, the practice was authorized by on the basis of what James J. Strang reported as a revelation. The
John Chrysostom (c. 347407) mockingly attributes to

the Marcionites of the late 4th century a similar practice: if one of their followers who was being prepared
for baptism died before receiving baptism, the dead persons corpse was addressed with the question whether he
38
CHAPTER 3. DOCTRINE
wished to be baptized, whereupon another answered af- in the Halakhah Tractate Yadayim[25] and Dead Sea
rmatively and was baptized for the dead person.[15]
Scrolls[26] Peter Leithart (2007) suggests that Pauls comTo the superstitious practice of baptizing dead bodies ment why do they.. is an analogy between baptism (i.e.
(baptism of the dead)[16] John A. Tvedtnes applies the neuter concept noun baptisma) with Jewish ritual washing
(i.e. masculine concrete noun baptismos) for contact with
term baptism for the dead":
the dead following the Mosaic regulations in Numbers
19.[27] The phrase ritually washed for the dead does not
That baptism for the dead was indeed pracoccur in intertestamental literature, but a possibly related
ticed in some orthodox Christian circles is inidea of prayer for the dead occurs in 2 Maccabees. Since
dicated by the decisions of two late fourth
the
New Testament idea of baptism (Greek baptisma),
century councils. The fourth canon of the
the
rite
of baptism, is not mentioned in the verse, it is open
Synod of Hippo, held in 393, declares, The
to
interpretation
whether the verb baptizein refers to ritEucharist shall not be given to dead bodies,
ual
washing
(Greek
baptismos) or the rite of baptism
nor baptism conferred upon them. The rul(Greek
baptisma)
or
is
an analogy between both.[28]
ing was conrmed, Tvedtnes says, four years
later in the sixth canon of the Third Council of
Carthage,[17]
the text of which is: It also seemed good that the Eucharist should not be given to the bodies of the dead. For
it is written: 'Take, Eat', but the bodies of the dead can
neither 'take' nor 'eat'. Nor let the ignorance of the presbyters baptize those who are dead.[18]
1 Corinthians 15:29
In the context of insisting that in Christ shall all be
made alive .. Christ the rstfruits; afterward they that
are Christs,[19] Paul wrote in 1 Corinthians 15:29: Else
what shall they do which are baptized for the dead, if the
dead rise not at all? why are they then baptized for the
dead?" Dierent views have been expressed on the meaning of the phrase baptized for the dead, and on whether
Paul gave his approval to the practice.
Meanings of the verb baptizein The Greek verb in
Pauls phrase baptized for the dead is baptizein, which
in Jewish Greek has a wider reference than baptism,
applying primarily to the masculine noun baptismos ritual washing[20] The verb occurs four times in the Septuagint in the context of ritual washing, baptismos: Judith cleansing herself from menstrual impurity, Naaman
washing seven times to be cleansed from leprosy, etc.[21]
In the New Testament only, the verb baptizein can also relate to the neuter noun baptisma baptism, a neologism
unknown in the Septuagint and other pre-Christian Jewish texts.[22] This broadness in the meaning of baptizein is
reected in English Bibles rendering wash, where Jewish ritual washing is meant, for example in Mark 7:4,
which states that the Pharisees except they wash (Greek
baptize), they do not eat,[23] and baptize where baptisma, the new Christian rite, is intended. The older ritual washing use of baptizein is relevant in the context
of funerals since any Jew coming into contact with the
dead body must undertake ritual washing.[24] During the
Second Temple and early Rabbinical period the regulations on ritual washing (Greek masculine noun baptismos) expanded and multiplied. This is documented
Meaning of the phrase In his book Against Marcion, Tertullian said that the vain practice (whatever it
may have been) to which Paul alluded in 1 Corinthians
15:29 witnessed to belief in bodily resurrection, something that Marcion denied, and that, in fact, baptized for
the dead means baptized for the body destined to die and
rise again.[13] Somewhat similarly, John Chrysostom explained Pauls mention of people being baptized for the
dead as a reference to the profession of faith they made
in their own future resurrection before being baptized.[15]
Some interpret baptized for the dead as a metaphor
for martyrdom, as in Mark 10:38 and Luke 12:50 baptism is a metaphor for suering or martyrdom; accordingly they would translate it as being baptized
with a view to death.[29] In this interpretation, the
phrase is closely linked with what Paul says immediately
afterwards[30] of the suering that he himself faces and
is enabled to endure precisely because of his faith in his
resurrection.[31][32] This interpretation is similar to that of
John Chrysostom.
Others interpret the phrase as referring to simple baptism
of an individual. For Martin Luther it regarded a practice
of being baptized above (the rst of the meanings of the
preposition , generally translated in this passage as
for)[33] the tombs of the dead. John Calvin saw it as a
reference to being baptized when close to death.[29]
Yet another interpretation sees the phrase as referring to
vicarious baptism on behalf of dead people performed in
the belief that the dead were thereby benetted in some
way. This belief is put forward as the reason why, when
Paul compares the Corinthians experience to that of the
Israelites in crossing the Red Sea and being fed on manna,
he insists that the Israelites were not thereby prevented
from sinning.[29]
Approved by Paul? The Tyndale Bible Dictionary
concludes that Paul probably did not approve the practice of baptism for the dead. He refers to its practitioners as they, not as you (the Corinthian Christians to
whom he wrote).[34] The note in the Catholic New American Bible is more cautious: Baptized for the dead: this

practice is not further explained here, nor is it necessarily
mentioned with approval, but Paul cites it as something
in their experience that attests in one more way to belief in the resurrection.[35] In this, it stays close to what
Tertullian wrote in the year 207 or 208, when he said
that Pauls only aim in alluding to the practice of baptism
for the dead, whatever it may have been, was that he
might all the more rmly insist upon the resurrection of
the body, in proportion as they who were vainly baptized
for the dead resorted to the practice from their belief of
such a resurrection.[36]
39
Among other Biblical references, Latter-day Saints cite
Peters statements that Jesus preached to the spirits of the
dead (KJV 1 Peter 3:19; 4:6) as evidence that God in his
justice provides an opportunity for the deceased to hear
and accept the gospel, if they don't receive that chance in
mortality. As Peter armed in Acts 2:3738, the next
step after acceptance of the gospel is baptism for the remission of sins, which doth also now save us (KJV 1
Peter 3:21).
The LDS Church teaches that those in the afterlife who

have been baptized by proxy are free to accept or reject
the ordinance done on their behalf. Baptism on behalf
of a deceased individual is not binding if that individual
Other views Elaine Pagels (1992) seeks to explain 1
chooses to reject it in the afterlife.[2][39]
Corinthians as having reference to the Valentinian sect
later numbered among the "Gnostic" heresies.[37] How- Any member of the LDS Church, male or female, who
ever Pagels view of Pauls epistles is not supported by is at least 12 years old and holds a current temple recommend may act as a proxy in this ordinance. Men must also
other scholars.
hold the Aaronic priesthood prior to entering the temple.
Mainstream Christian denominations generally do not acMen act as proxy for deceased men, and women as proxy
cept the Latter-day Saint interpretation of baptism for
for deceased women. The concept of a spiritual proxy is
the dead, mentioned in 1 Corinthians 15:29, though a
compared by some in the LDS Church to the belief that
few contemporary Christian churches do practice such an
Jesus acted as proxy for every human when he atoned for
ordinance.[38]
the sins of the world.[40]
3.2.3
LDS Church doctrine
Only an adult male holder of the Melchizedek priesthood

who has undergone the endowment ordinance may baptize others as proxies for the dead.
Modern origin
According to the LDS Church, the practice of baptism
for the dead is based on a revelation received by the
prophet Joseph Smith. Smith rst taught the doctrine at
the funeral sermon of a deceased member of the church,
Seymour Brunson.[41] In a letter written on October 19,
1840, to the churchs Quorum of the Twelve Apostles
(who were on a mission in the United Kingdom at the
time), Smith refers to the passage in 1 Corinthians 15:29
(KJV):
Baptismal font in the Salt Lake Temple, circa 1912, where baptisms for the dead are performed by proxy. The font rests on the
backs of twelve oxen representing the Twelve Tribes of Israel
Members of the LDS Church believe that baptism is a

prerequisite for entry into the kingdom of God as stated
by Jesus in John 3:5: Except that a man be born of water
and of the Spirit, he cannot enter into the kingdom of
God (KJV).
The LDS Church teaches that performing baptisms for
the dead allows this saving ordinance to be oered on behalf of those who have died without accepting or knowing
Jesus Christ or his teachings during their mortal lives. It
is taught that this is the method by which all who have
lived upon the earth will have the opportunity to receive
baptism and to thereby enter the Kingdom of God.
LDS Church scripture expands further upon this doctrine and states that such baptisms are to be performed
in temples.[43] Vicarious baptism is performed in connection with other vicarious ordinances in temples of the
LDS Church, such as the endowment and celestial marriage.
Initially, women could be baptized for dead men, and vice
versa; this, however, was changed in order to ensure that
the person being baptized for a dead man could also be
ordained on their behalf to the priesthood.[44]
Genealogy and baptism
The LDS Church teaches that deceased persons who
have not accepted, or had the opportunity to accept,
the gospel of Christ in this life will have such opportunity in the afterlife. The belief is that as all must fol-
40
low Jesus Christ, they must also receive all the ordinances that a living person is expected to receive, including baptism. For this reason, members of the LDS
Church are encouraged to research their genealogy. This
research is then used as the basis for church performing temple ordinances for as many deceased persons as
possible. As a part of these eorts, Mormons have performed temple ordinances on behalf of a number of highprole people, including the Founding Fathers of the
United States,[45][46][47] U.S. Presidents,[45] Pope John
Paul II,[48] John Wesley,[45] Christopher Columbus,[45]
Adolf Hitler,[49] Joan of Arc,[49] Genghis Khan,[49]
Joseph Stalin,[49] and Gautama Buddha.[49]
While members of the LDS Church consider vicarious
ordinances for the deceased a great service, some nonmembers have taken oense. Sensitive to the issue of
proxy baptizing for non-Mormons not related to church
members, the church in recent years has published a general policy of performing temple ordinances only for ancestors of church members. For example, the church is
in the process of removing sensitive names (such as Jewish Holocaust victims) from its International Genealogical Index (IGI). D. Todd Christoerson of the churchs
Presidency of the Seventy stated that removing the names
is an ongoing, labor intensive process requiring nameby-name research .... When the Church is made aware of
documented concerns, action is taken .... Plans are underway to rene this process.[50] The LDS Church keeps
records of the temple ordinances performed for deceased
persons; however, FamilySearch, a web application for
accessing the churchs genealogical databases, shows information on temple ordinances only to registered LDS
Church members and not to non-members.[51]
In 2008, a directive from the Vatican Congregation for
the Clergy directed Catholic dioceses to prevent the
LDS Church from microlming and digitizing information contained in Catholic sacramental registers so that
those whose names were contained therein would not be
subjected to vicarious Mormon baptism.[52][53] Earlier,
the Vatican had declared that Mormon baptisms were
invalid.[54]
CHAPTER 3. DOCTRINE
vivors and some Jewish organizations have objected to
this practice.
Since the early 1990s, the LDS Church has urged members to submit the names of only their own ancestors for
ordinances, and to request permission of surviving family members of people who have died within the past 95
years.[56] Hundreds of thousands of improperly submitted names not adhering to this policy have been removed
from the records of the church.[57] Church apostle Boyd
K. Packer has stated the church has been open about its
practice of using public records to further temple ordinance work.[58]
Despite the guidelines, some members of the church
have submitted names without adequate permission. In
December 2002, independent researcher Helen Radkey published a report showing that, following a 1995
promise from the church to remove Jewish Holocaust
victims from its International Genealogical Index, the
churchs database included the names of about 19,000
who had a 40 to 50 percent chance to be Holocaust victims ... in Russia, Poland, France, and Austria.[59][60]
Genealogist Bernard Kouchel searched the International
Genealogical Index, and discovered that many well
known Jews had been vicariously baptized, including
Maimonides, Albert Einstein, and Irving Berlin, without
family permission.[61][62]
Church ocial D. Todd Christoerson told the New York
Times that the church expends massive amounts of resources attempting to purge improperly submitted names,
but that it is not feasible to expect the church to nd each
and every last one, and that the agreement in 1995 did not
place this type of responsibility on the centralized church
leadership.[63]
Jewish groups, including the Simon Wiesenthal Center, spoke out against the vicarious baptism of Holocaust perpetrators and victims in the mid-1990s and
again in the 2000s when they discovered the practice,
which they consider insensitive to the living and the dead,
was continuing.[64][65] The associate dean of the Simon
Wiesenthal Center, Abraham Cooper, complained that
infamous gures such as Adolf Hitler and Eva Braun
appeared on LDS genealogical records: Whether ocial or not, the fact remains that this is exactly the kind
3.2.4 Controversy
of activity that enraged and hurt, really, so many vicSee also: Criticism of the Church of Jesus Christ of tims of the Holocaust and caused alarm in the Jewish
community.[49][66]
Latter-day Saints: Baptism for the dead
Jewish Holocaust victims

The LDS Church performs vicarious baptisms for individuals regardless of their race, sex, creed, religion,
or morality. Some members of the LDS Church have
been baptized for both victims and perpetrators of the
Holocaust, including Anne Frank and Adolf Hitler, contrary to church policy.[55] Some Jewish Holocaust sur-
In 2008, the American Gathering of Jewish Holocaust

Survivors announced that, since church members had repeatedly violated previous agreements, it would no longer
negotiate with the church to try to prevent vicarious
baptism. Speaking on the anniversary of Kristallnacht,
Ernest Michel, a Holocaust survivor who reported on
the Nuremberg Trials, speaking as the honorary chairman of the American Gathering of Holocaust Survivors,
called on the LDS Church to implement a mechanism
to undo what [they] have done, and declared that the

LDS Church had repeatedly violated their agreements,
and that talks with Mormon leaders were now ended.
Jewish groups, he said, would now turn to the court of
public opinion for justice.[67] Michel called the practice a
revision of history that plays into the hands of Holocaust
deniers, stating: They tell me, that my parents Jewishness has not been altered but ... 100 years from now, how
will they be able to guarantee that my mother and father
of blessed memory who lived as Jews and were slaughtered by Hitler for no other reason than they were Jews,
will someday not be identied as Mormon victims of the
Holocaust?"[67]
Church ocials, in response, stated that the church does
not teach that vicarious baptisms coerce deceased persons to become Mormons, nor does the church add those
names to its list of church members.[68][69] Church ocials have also stated that, in accordance with the 1995
agreement, it has removed more than 300,000 names
of Jewish Holocaust victims from its databases, as well
as subsequently removing names later identied by Jewish groups. Church ocials stated in 2008 that a new
version of the FamilySearch application had been developed and was being implemented in an eort to prevent the submission of Holocaust victim names for temple
ordinances.[70]
41
[4] Dierences That Persist between the RLDS and LDS

Churches (PDF). Retrieved 2012-08-23.
[5] Appendix A: Section 107, Appendix B: Section 109,
Appendix C: Section 110, Doctrine and Covenants
(RLDS 1970 ed.).
[6] Doctrine and Covenants (RLDS 1990 ed.).
[7] Smith, B. Mildred, A Response to Paul Trask, Part Way
To Utah, CenterPlace.org, archived from the original on
2007-05-18
[8] Church of Jesus Christ of Latter Day Saints Mormons
Baptism for the Dead. Strangite.org. 2004-01-01. Retrieved 2012-08-23.
[9] Tvedtnes 1999, Footnote 6
[10] The Mandeans: Their History, Religion, and Mythology, MandaeanUnion.com (Mandaean Society in America), 27 March 2013, retrieved 2014-03-28 |contribution=
ignored (help)
[11] Tvedtnes, John A. (February 1977). Proxy Baptism.
Ensign. Archived from the original on 2014-12-02.
[12] Orthodox Church Fathers: Christian Theology Classics
[13] (Against Marcion 5, 10
In February 2012, the issue re-emerged after it was [14] Panarion 28, 6.4
found that the parents of Holocaust survivor and Jew- [15] John Chrysostom, Homily XL on 1 Corinthians. Chrisish rights advocate Simon Wiesenthal were added to the
tian Classics Ethereal Library. Retrieved 2014-03-27.
genealogical database.[71] Shortly afterward, news stories
announced that Anne Frank had been baptized by proxy [16] Cyclopaedia of Biblical, Theological, and Ecclesiastical
Literature John McClintock, James Strong Google
for the ninth time, at the Santo Domingo Dominican ReBoeken. Books.google.com. Retrieved 2012-08-23.
[72]
public Temple.
[17] Tvedtnes 1989
3.2.5
See also
Ancestor liberation
Criticism of the Latter Day Saint movement
Posthumous marriage in Mormonism
Prayer for the dead
Sealing power
3.2.6
Notes
[1] Everett Ferguson Baptism in the early church: history, theology, and liturgy 2009 p299 Tertullian twice in an antiheretical context comments on 1 Corinthians 15:29,
baptism for the dead.4 Later writers say the Marcionites
practiced baptism on behalf of the dead.5 It was also said
that they ...
[2] Gospel Topics. LDS.org (LDS Church). Archived from
the original on 2014-12-02. |contribution= ignored (help)
[3] Baptism For The Dead. Centerplace.org. Retrieved
2012-08-23.
[18] Council of Carthage (A.D.419), Commonly Called The

Code of Canons of the African Church, canon 18
[19] 1 Corinthians 15:2223
[20] masculine noun baptismos 4x NT uses.
bible.org. Retrieved 2011-09-17.
Blueletter-
[21] Philippe Wol Baptism: The Covenant and the Family

2009 p45 This word occurs but four times in the Septuagint, and in no case with the Baptist meaning. 1st. Judith baptized herself in a fountain of water, by the camp.
(Judith xii. 7.) She was then purifying herself from her
uncleanness.
[22] Jonathan David Lawrence Washing in Water: Trajectories
of Ritual Bathing in the Hebrew Bible and Second Temple
Literature (Atlanta: Society of Biblical Literature, 2006),
p294
[23] .`
[24] Georey Wigoder The Encyclopedia of Judaism 1989
p768 The dead body renders the house in which it is situated and anyone coming in contact with the body ritually
impure, tame met. ... (ritual washing of the body). Any
person touching a corpse must wash his hands as soon as
possible
42
CHAPTER 3. DOCTRINE
[25] Jacob Neusner The Halakhah: An Encyclopaedia of the

Law of Judaism 2000 TRACTATE YADAYIM I. AN
OUTLINE OF THE HALAKHAH OF YADAYIM The
hands are deemed perpetually unclean, a realm of uncleanness ngertips to wrist distinct from the rest
of the body.
[40] Hinckley, Gordon B. (1981). Be Thou an Example.

Deseret Book. p. 133. In the sanctity of their appointments we commune with him and reect on his Son, our
Savior and Redeemer, the Lord Jesus Christ, who served
as proxy for each of us in a vicarious sacrice in our behalf.
[26] Lawrence.Washing in Water: Trajectories of Ritual

Bathing in the Hebrew Bible and Second Temple Literature (Atlanta: Society of Biblical Literature, 2006) chapter Dead Sea Scrolls
[41] Cook, Lyndon; Andrew F. Ehat (June 1991). The Words

of Joseph Smith. Grandin Book Co. p. 49. ISBN 0910523-39-8.
[27] Peter J. Leithart The Baptized Body 2007 p136 Paul uses
a distancing third personthey baptize for the dead.
Why not we? Paul might well be referring to Jewish
practices. Under the ceremonial laws of Torah, every
washing was a washing for the dead (cf. Num. 19).
Uncleanness was a ceremonial form of death, and through
washings of various sorts the unclean dead were restored
to life in fellowship with..
[28] Alan C. Mitchell, Daniel J. Harrington (2007) Hebrews,
p. 119. 2. instruction about cleansings, laying on of
hands, resurrection of the dead, and eternal judgment:
The word for cleansings, baptismos, is not exclusively
used for Christian baptism, as is baptisma (BDAG, 165)
[29] Tyndale Bible Dictionary, 2001, ISBN 978-0-8423-70899, article Baptism for the dead
[30] 1 Corinthians 15:3032
[31] What does the Bible mean when it refers to the Baptism
of the dead?"". Christiananswers.net. Retrieved 2011-0917.
[32] "''Baptism for the Dead''". Visual Bible Alive. Retrieved
2011-09-17.
[33] Liddell and Scott: ". Art.uchicago.edu. Retrieved
2011-09-17.
[34] Tyndale Bible Dictionary (Tyndale House 2001 ISBN
978-0-8423-7089-9), P. 146
[42] History of the Church 4:231.

[43] Doctrine and Covenants Covenant 124:29, Covenant
127:5-10 and Covenant 128
[44] Brigham Young (August 31, 1873), Journal of Discourses
16:160.
[45] Wilford Woodru (1878), D. W. Evans, Geo. F. Gibbs;
et al., eds., The Journal of Discourses of Brigham Young,
His Counselors, and the Twelve Apostles 19, Liverpool,
England: William Budge, p. 229, two weeks before
I left St. George, the spirits of the dead gathered around
me, wanting to know why we did not redeem them. Said
they, You have had the use of the Endowment House for
a number of years, and yet nothing has ever been done for
us. We laid the foundation of the government you now
enjoy, and we never apostatized from it, but we remained
true to it and were faithful to God. These were the signers of the Declaration of Independence, and they waited
on me for two days and two nights. The thought never
entered my heart, from the fact, I suppose, that heretofore our minds were reaching after our more immediate
friends and relatives. I straightway went into the baptismal
font and called upon Brother McCallister to baptize me for
the signers of the Declaration of Independence, and fty
other eminent men, making one hundred in all, including
John Wesley, Columbus, and others; I then baptized him
for every President of the United States, except three; and
when their cause is just, somebody will do the work for
them.
[38] e.g. Coptic Christians; see: Tvedtnes 1989
[46] Wilford Woodru (April 1898), Conference Report of the

Church of Jesus Christ of Latter-day Saints, pp. 8990,
Those men who laid the foundation of this American government and signed the Declaration of Independence were
the best spirits the God of heaven could nd on the face of
the earth. They were choice spirits, not wicked men. General Washington and all the men that labored for the purpose were inspired of the Lord...Everyone of those men
that signed the Declaration of Independence, with General Washington, called upon me, as an Apostle of the
Lord Jesus Christ, in the Temple at St. George, two consecutive nights, and demanded at my hands that I should
go forth and attend to the ordinances of the House of God
for them.
[39] Condie, Spencer J. (July 2003). The Saviors Visit to the

Spirit World. Ensign (LDS Church): 3236. Archived
from the original on 2014-12-02. No one will be coerced
into accepting ordinances performed on his or her behalf
by another. Baptism for the dead oers an opportunity,
but it does not override a persons agency. But if this ordinance is not performed for them, deceased persons are
robbed of the choice to accept or reject baptism.
[47] Ezra Taft Benson (1977), Gods Hand in Our Nations History, 1976 Devotional Speeches of the Year, Provo, Utah:
Brigham Young University Press, pp. 3079, The temple work for the fty-six signers of the Declaration of Independence and other Founding Fathers has been done.
All these appeared to Wilford Woodru when he was
president of the St. George Temple. President George
Washington was ordained a high priest at that time. You
[35] New American Bible, note on 1 Corinthians 15:29.

Usccb.org. 2011-03-13. Retrieved 2011-09-17.
[36] Tertullian, Against Marcion, book V, chapter 10.
Newadvent.org. Retrieved 2011-09-17.
[37] Elaine H. Pagels The gnostic Paul: gnostic exegesis of the
Pauline letters 1992 p83 Paul now argues his case for the
resurrection from the practice of baptism for the dead. ...
According to their own sacramental practice, the pneumatic elect receive baptism for the dead that is, for the
psychics.
will also be interested to know that, according to Wilford

Woodrus journal, John Wesley, Benjamin Franklin, and
Christopher Columbus were also ordained high priests at
that time. When one casts doubt about the character of
these noble sons of God, I believe he or she will have to
answer to the God of heaven for it. Yes, with Lincoln I
say: To add brightness to the sun or glory to the name
of Washington is. . . impossible. Let none attempt it.
In solemn awe pronounce the name and in its deathless
splendor, leave it shining on.
[48] Tom Heneghan (4 February 2007), Will Pope Benedict become a Mormon after he dies?, Paris: Reuters, Pope John
Paul II was baptized not once but four times in April 2006,
in line with Mormon practice of waiting a year before
starting these rites. He died on April 2, 2005. His name
was purged from the online IGI, so a normal search will
not nd them. But his four now-anonymous les are still
in the database and three still show his parents names.
[49] Thiessen, Mark (April 9, 2005). Jews, Mormons to meet
over baptism for the dead. The Salt Lake Tribune. Associated Press.
[50] Mormons Renew Their Vow to Stop Baptizing Deceased
Jews, retrieved 2013-08-30
[51] Finding Ordinance Dates on the International Genealogical Index (IGI) (PDF), retrieved 2012-02-27, To see ordinance information in the IGI, members must be registered
in FamilySearch.org as a Church member.
[52] Powell, Kimberly (May 5, 2008), Vatican Orders
Catholic Parish Registers O-Limits to LDS Church,
Genealogy. About.com (About.com), retrieved 2014-0326
[53] Muth, Chaz (May 2, 2008), Vatican letter directs bishops to keep parish records from Mormons, Catholicnews.com (Catholic News Service/United States Conference of Catholic Bishops), retrieved 2014-03-26
[54] Congregation for the Doctrine of the Faith (2001-06-05),
Response to a 'dubium' on the validity of baptism conferred
by The Church of Jesus Christ of Latter-day Saints, called
Mormons, Vatican.va, retrieved 2014-03-26
[55] MSNBCs The Last Word with Lawrence O'Donnell
(2012). Wiesel to Mormon Church: stop proxy baptisms
of Jews.
[56] Chapter 7: Providing Temple Ordinances. Members
Guide to Temple and Family History Work. LDS Church.
2012. pp. 2936. Archived from the original on 201412-02.
[57] Mormons, Jews Set Up Group to Study Concerns.
Meridian Magazine. 2005. Archived from the original on
2010-02-07.
[58] Packer, Boyd K (1980). The Holy Temple. Bookcraft.
p. 266. ISBN 0-88494-411-5. For a number of years
the Church had negotiated with the government of Israel
for permission to microlm the archives of that nation.
These records, including many carefully kept genealogies,
are priceless records of the human family and have a tie
to great events in the history of the world. The ocials
43
had learned all they wanted to know about the Church

storage procedures and were impressed. They insisted
however that someone be sent to talk to them about the
doctrine relating to our desire for their records. They
wanted to know why we wanted their records. In 1977
I received the assignment to go to Israel and meet with
their ocial archivists and scholars on the matter .... I
explained to them our great interest in the Old Testament
and our kinship with Israel. We talked of family, of patriarchal lineage and blessings. We talked of the doctrine
of agency. But all of these things were not central to
the point. It might seem that in order to obtain a favorable decision we would have to be 'diplomatic' and not
mention ordinancesespecially baptism. But we were on
the Lords errand, and so I told themplainly, bluntly
that we desired their records in order to provide baptism,
Christian baptism, for their forebears and for ours. The
reaction was immediate and intense. The meeting thereafter was most interesting! We came away uncertain as to
the outcome. But we were on the Lords errand. We were
serving the work of redemption for the dead. We had told
the truth without any shade of misrepresentation. In due
time the answer came. We received approval to microlm and preserve those records which were sanctied by
the suering of our brethren of the house of Israel.
[59] Bernard I. Kouchel. The Issue of The Mormon Baptisms
of Jewish Holocaust Victims and Other Jewish Dead:
Mormons Hijack Dead or Alive Jewish Souls. JewishGen. Archived from the original on 18 December 2008.
[60] Homan, Allison (10 November 2008). Jewish group
wants Mormons to stop proxy baptisms. Jerusalem Post.
[61] Gladstone, Bill (December 12, 2002), Jewish Ocials
Press Mormons to Stop Baptizing Deceased Jews, Jewish
Telegraphic Agency
[62] Gladstone, Bill (December 13, 2002), Mormons Renew
Their Vow to Stop Baptizing Deceased Jews, Jewish Telegraphic Agency
[63] Urbina, Ian (2003-12-21). Again, Jews Fault Mormons
Over Posthumous Baptisms. New York Times.
[64] Mormons meet with Jews over baptizing Holocaust victims. CNN.com. December 11, 2002. Archived from
the original on 2004-10-12. Vicarious baptism had even
been performed for Simon Wiesenthal himself after his
death. The Center found the practice insulting and an affront to Jews who died because of their religion. Rabbi
Marvin Hier of the center said: 'If these people did not
contact the Mormons themselves, the adage should be:
Don't call me, I'll call you. With the greatest of respect
to them, we do not think they are the exclusive arbitrators
of who is saved.'
[65] Cienski, Jan (June 6, 2001), National Post, Aaron Breitbart, a researcher with the Center believes the church was
showing insensitivity to the living and their dead ancestors.
'They did not get baptized when they were alive and they
had a choice, and doing so after they are dead is beyond
the ethical bounds.' Missing or empty |title= (help)
44
CHAPTER 3. DOCTRINE
[66] Mims, Bob (October 9, 1999), The Salt Lake Tribune

Missing or empty |title= (help)
[67] Hajela, Deepti; Jennifer Dobner (11 November 2008).
Jewish group wants Mormons to stop proxy baptisms.
Associated Press. Retrieved 2008-11-11.
[68] Newsroom, mormonnewsroom.org (LDS Church) |contribution= ignored (help)
[69] Newsroom, mormonnewsroom.org (LDS Church) |contribution= ignored (help)
[70] Blankenfeld, Buddy (11 November 2008). Jewish group
at odds with LDS Church over temple work for ancestors.
ABC 4 News. Retrieved 2008-11-11.
[71] Mormons baptise parents of Nazi-hunter Simon Wiesenthal. BBC News. 15 February 2012. Retrieved 2012-0216.
[72] Mormon Baptism Targets Anne FrankAgain. Huington Post. 21 February 2012. Retrieved 2012-03-03.
3.2.7
References
McKinlay, Daniel B. (1994). Temple Imagery in

the Epistles of Peter. In Parry, Donald W. Temples of the Ancient World: Ritual and Symbolism.
Salt Lake City: Deseret Book. pp. 492514. ISBN
087579811X. OCLC 28927139.
Tvedtnes, John A. (September 1989), Baptism for

the Dead: The Coptic Rationale, Special Papers of
the Society for Early Historic Archaeology, No. 2
(BYU). Digital reprint by FairMormon
Tvedtnes, John A. (1999). Baptism for the Dead
in Early Christianity. In Parry, Donald W.; Ricks,
Stephen D. The Temple in Time and Eternity. Provo,
Utah: Foundation for Ancient Research and Mormon Studies, Brigham Young University. ISBN
0934893462. OCLC 42476043.
3.2.8 Further reading

Brown, Samuel (February 23, 2012), Mormon Baptism For the Dead: History and Explanation of an
Unusual Ritual, The Hungton Post
Burton, H. David; Stendahl, Krister (1992).
Baptism for the Dead.
In Ludlow, Daniel
H. Encyclopedia of Mormonism.
New York:
Macmillan Publishing. pp. 9597. ISBN 0-02879602-0. OCLC 24502140.
McEntee, Peg (12 December 2002), LDS Church
Rearms No Proxy Baptisms of Jews, The
Salt Lake Tribune, p. B1, Archive Article ID:
100DFA54AAE11B02 (NewsBank).
Nibley, Hugh W. (1987). Baptism for the Dead in

Ancient Times. Mormonism and Early Christianity.
Salt Lake City: Deseret Book. pp. 100167. ISBN
0875791271. LCCN 87025291. OCLC 16758141.
Peterson, Daniel C.; Ricks, Stephen D. (March

1988). Comparing LDS Beliefs with First-Century
Christianity. Ensign. Archived from the original on
2014-12-02.
Paulsen, David L.; Cook, Roger D.; Christensen,

Kendel J. (2010). The Harrowing of Hell: Salvation for the Dead in Early Christianity. Journal of
the Book of Mormon and Other Restoration Scripture
19 (1).
Stack, Peggy Fletcher (March 2, 2012), Q&A

about Mormon baptisms for the dead, The Salt Lake
Tribune
Paulsen, David L.; Mason, Brock M. (2010).

Baptism for the Dead in Early Christianity.
Journal of the Book of Mormon and Other Restoration Scripture 19 (2).
Paulsen, David L.; Christensen, Kendel J.; Pulido,
Martin (2011). Redeeming the Dead: Tender Mercies, Turning of Hearts, and Restoration of Authority. Journal of the Book of Mormon and Other
Restoration Scripture 20 (1).
Paulsen, David L.; Christensen, Kendel J.; Pulido,
Martin; Burton, Judson (2011). Redemption of the
Dead: Continuing Revelation after Joseph Smith.
Journal of the Book of Mormon and Other Restoration Scripture 20 (2).
Roberts, B.H., ed. (1975). History of The Church
of Jesus Christ of Latter-day Saints (revised 2nd ed.).
The Deseret Book Company. ISBN 0-87579-4904.

Rites: Baptism for the Dead, Featured Religions
and Beliefs: Mormonism, at the BBCs Religion and
Ethics portal
Baptism for the Dead, SchaHerzog Encyclopedia
of Religious Knowledge, at Christian Classics Ethereal Library
Recipient of baptism: Baptism of the dead, in Baptism entry of the Catholic Encyclopedia
3.3 Exaltation (Mormonism)

Exaltation or eternal life is a belief in Mormonism,
most prominently among members of The Church of
Jesus Christ of Latter-day Saints (LDS Church), that
mankind can return to live in Gods presence and continue as families.[1] Exaltation could be referred to as a
3.3. EXALTATION (MORMONISM)

more literal belief in both the ancient and modern Christian doctrine of deication or divinization. It is often referred to in Mormonism as eternal progression and is
believed to be what God desires for all humankind. The
LDS Church teaches that, through the atonement of Jesus Christ, believers may become joint-heirs with Jesus
Christ.[2] The objective of adherents is to strive for purity and righteousness and to become one with Jesus, as
Jesus is one with the Father (God).[3] The Doctrine and
Covenants contains a verse that states that those who are
exalted will be gods and, thus, will inherit Gods glory
through Christs atonement.[4]
3.3.1
Overview of the doctrine
Members of the LDS Church believe that human beings

can grow and progress spiritually until, through the mercy
and grace of Christ, they can inherit and possess all that
the Father hasthey can become gods.[5][6]
As the primary source for this doctrine, Mormons look
largely to the teachings of their modern (or what they refer
to as latter-day) prophets.[7][8]
When discussing the Mormons belief in eternal progression, various Mormon and non-LDS scholars[5] generally
refer to a couplet written by Lorenzo Snow, the fth president of the LDS Church, which states as follows:
As man now is, God once was; As God now is,
man may be.[5][9]
This doctrine is generally referred to by scholars both inside and outside Mormonism as the Christian deication.
It has been noted by LDS and non-LDS scholars that the
LDS expression of this Christian doctrine is often misrepresented and misunderstood when applied to Mormons.[5]
Because of this alleged misunderstanding, several LDS
scholars (and occasionally LDS authorities and theologians) have sought to clarify the beliefs of Mormonism
regarding the subject of exaltation. Latter-day Saints do
not believe that human beings will ever be independent
of God, or that they will ever cease worshipping and being subordinate to God.[10] Rather, LDS members believe that to become as God means to overcome the world
through the atonement of Jesus Christ.[11] Thus the faithful become heirs of God and joint-heirs with Christ, and
will inherit all things just as Christ inherits all things.[12]
LDS commentators have stated that, therefore, the Mormons believe they are received into the church of the
rstborn, meaning they inherit as though they were the
rstborn.[13]
LDS scholars, particularly at the Neal A. Maxwell Institute for Religious Scholarship at Brigham Young University, point out that there are no limitations on these
biblical passages and declarations; those who become as
God shall inherit all things. The LDS believe that, in
that gloried state, those who overcome the world through
45
the grace and mercy of Christ will resemble Christ; they
will receive his glory and be one with him and with the
Father.[14]
3.3.2 Biblical support

As stated above, Mormons believe that the primary
source and references for their belief come from the
teachings of their modern prophets. Nonetheless, members of the LDS (like other ancient and modern Christian faith groups who believe in a more literal form of
deication) claim to nd support for their belief in the
Bible, which (along with other Christian faith groups) the
LDS believe to be the word of God.[15]
LDS commentators have highlighted many biblical passages which members of the LDS refer to in support of a
more literal belief in Christian deication. Some of these
passages are as follows:[5]
Paul the Apostle taught in numerous passages that
men are sons of God (as in chapter 8 of Pauls Epistle
to the Romans). Paul conceives of the resurrection
as immortalization of both the body and the soul (1
Cor 15:42-49). 2 Corinthians 3:17-18 says that we
all, with unveiled face, beholding the glory of the
Lord, are being transformed into the same image
from one degree of glory to another.
In John 10:34, Jesus defends himself against a
charge of blasphemy by stating: Have I not said that
ye are gods?" It is widely believed that Jesus is referring to Psalms 82:6 in saying Ye are gods and
children of the most high.
Christs defence against the charge of blasphemy includes the following passages from John Chapter 10:
33 The Jews answered him, saying, For a good
work we stone thee not; but for blasphemy; and
because that thou, being a man, makest thyself
God.
34 Jesus answered them, Is it not written in your
law, I said, Ye are gods?"
35 If he called them gods, unto whom the
word of God came, and the scripture cannot
be broken;
36 Say ye of him, whom the Father hath sanctied, and sent into the world, Thou blasphemest;
because I said, I am the Son of God?
In (1 John 5:45;Revelation 2:7-11), the apostle,
John the Beloved, speaks about how men can overcome the world, as Christ did, through Christs sacrice.
46
CHAPTER 3. DOCTRINE
In Philippians 2:6, Paul talks about deication and Justin Martyr c. 100165) insisted that in the beginning
that it is not insulting to God to suppose that some- men were made like God, free from suering and death,
one (Christ) could become equal to God.
and that they are thus deemed worthy of becoming gods
and of having power to become sons of the highest.[24]
There are several Bible verses[16] which, if summarized state that, through Christ, men may become
heirs of God and joint heirs with Christ and will
inherit all things just as Christ inherits all things.
Athanasius, bishop of Alexandria (c. 296373), stated

his belief in literal deication:"The Word was made esh
in order that we might be made gods. ... Just as the Lord,
putting on the body, became a man, so also we men are
both deied through his esh, and henceforth inherit ever[25]
Like other Christian denominations that believe in a more lasting life. Athanasius also observed: For the Son of
[26][27]
literal meaning of deication, Mormons note that there God became man so that we might become God.
are no limitations on these scriptural declarations; those Augustine of Hippo (354430) said: But he himself that
who become as God shall inherit all things.[5] Nonethe- justies also deies, for by justifying he makes sons of
less, Mormons believe man will always be subject to God God. 'For he has given them power to become the sons
(1 John 3:2;1 Corinthians 15:28;2 Corinthians 3:18;John of God' [referring to John 1:12]. If then we have been
17:21-23;Philippians 3:21).[5]
made sons of god, we have also been made gods.[28] To
make human beings gods, Augustine said, He was made
man who was God (sermon 192.1.1). Augustine goes on
3.3.3 Patristic writings of early Christian- to write that "[they] are not born of His Substance, that
ity
they should be the same as He, but that by favour they
should come to Him... (Ibid)".
According to LDS scholars, there are similarities beNotable scholars and historians specializing in the studtween the Mormon belief of eternal progression and the
ies of Early Christianity and the beliefs of rst, second
beliefs found in the patristic writings of the rst, secand third-century Christians have noted that of the above
ond, and third centuries AD.[5] There exist many referwriters were not just important theologians in Christian
ences to a more literal belief in deication in the writings
orthodoxy, but all (in due time) became revered as saints
of the Church Fathers which some LDS and non-LDS
as a result of the early church councils.[5] LDS historians
scholars and early Church historians claim most closely
and scholars Robert L. Millet and Noel B. Reynolds also
resemble the beliefs of Mormonism than the beliefs of
point out that three of the above early fathers of Chrisany other modern faith group derived from the Christian
tianity wrote within a span of less than one hundred years
tradition.[17]
from the period of the apostles.
In the second century, Irenaeus, bishop of Lyons (c. 130
202) said that God became what we are in order to
make us what he is himself.[18] Irenaeus also wrote, If 3.3.4 Non-LDS Christian beliefs on deithe Word became a man, It was so men may become
cation
gods.[19] He added: Do we cast blame on him [God]
because we were not made gods from the beginning, but According to LDS scholars Millet and Reynolds, there
were at rst created merely as men, and then later as gods? are similarities between the Mormon belief of eternal
Although God has adopted this course out of his pure progression and certain statements made by C. S. Lewis
benevolence, that no one may charge him with discrimi- about his personal belief in the subject of deication:[5]
nation or stinginess, he declares, I have said, Ye are gods;
and all of you are sons of the Most High. ... For it was
It is a serious thing to live in a society of
necessary at rst that nature be exhibited, then after that
possible gods and goddesses, to remember that
what was mortal would be conquered and swallowed up
the dullest and most uninteresting person you
in immortality.[20]
talk to may one day be a creature which, if you
saw it now, you would be strongly tempted to
At about the same time, Clement of Alexandria (c. 150
worship.[29]
215), wrote: Yea, I say, the Word of God became a
man so that you might learn from a man how to become
a god.[21] Clement further stated that "[i]f one knows In a fuller statement on his beliefs in literal deication,
himself, he will know God, and knowing God will be- Lewis explained in his book, Mere Christianity:
come like God. . . . His is beauty, true beauty, for it
The command Be ye perfect is not idealis God, and that man becomes a god, since God wills it.
istic gas. Nor is it a command to do the imSo Heraclitus was right when he said, 'Men are gods, and
possible. He is going to make us into creatures
gods are men.'"[22] Clement of Alexandria also stated that
he who obeys the Lord and follows the prophecy given
that can obey that command. He said (in the
through him ... becomes a god while still moving about
Bible) that we were gods and He is going to
in the esh.[23]
make good His words. If we let Himfor we
3.3. EXALTATION (MORMONISM)

can prevent Him, if we chooseHe will make
the feeblest and lthiest of us into a god or goddess, dazzling, radiant, immortal creature, pulsating all through with such energy and joy and
wisdom and love as we cannot now imagine,
a bright stainless mirror which reects back to
God perfectly (though, of course, on a smaller
scale) His own boundless power and delight
and goodness. The process will be long and
in parts very painful; but that is what we are in
for. Nothing less. He meant what He said.[30]
47
they choose to do so through their faith in Jesus Christ as
their redeemer. It is their belief that those who have died
without these ordinances need them in order to progress
beyond this life.
Acceptance of the ordinances by those who have died is
entirely voluntary in the spirit world, and in no way takes
away the agency of those individuals. Should an individual who is in the spirit world subsequently reject ordinances performed for them, it would be as if these ordinances were never performed. It is taught that some will
accept them, and others will reject them.[32][33]
For a more recent example of commentary on the doctrine of deication in modern Christianity, M. Scott Peck 3.3.6 Dierent kingdoms
stated the following in his book The Road Less Traveled
as follows:
Those who reject the ordinances are still believed to
have the opportunity to inherit a kingdom of glory disFor no matter how much we may like to
tinct from, and of less glory, than the celestial kingpussyfoot around it, all of us who postulate a
dom: either the terrestrial kingdom or the telestial kingloving God and really think about it eventually
dom.The celestial kingdom is reserved for people who
come to a single terrifying idea: God wants us
were baptizedeither while living or by proxy for the
to become Himself (or Herself or Itself). We
deadwho have a testimony of Christ and lived a Chrisare growing toward godhood.[31]
tian life. Children who died before age 8 will also receive
exaltation in the celestial kingdom. The terrestrial kingAuthors Millet and Reynold have noted the similari- dom is for the honorable and virtuous people of the world
ties between these statements of modern-day, non-LDS who rejected the gospel message and for those who were
Christian commentators and the resemblances to the baptized but who were subsequently not valiant followers
correlating Mormon belief in a more literal form of of Christ. The telestial kingdom is for murderers, robdeication.[5]
bers, adulterers, whoremongers, and liars.[34]
3.3.5
Ordinances
The celestial kingdom has two separate classes, those who

are sealed to a spouse and those who are not, who will
be servants to others. Only those residents of the celestial kingdom who are sealed to a spouse will receive
exaltation.[34] However, the ocial doctrine of the church
is that those who do not have the opportunity to marry in
this life will not be denied future blessings in the world
to come; including the blessings of an eternal family and
being eternally sealed to a spouse.
According to LDS beliefs, certain ordinances, such as

baptism, are required of all those who hope to obtain
exaltation. For those who have lived and died throughout history without having performed these ordinances, it
is believed that exaltation will be available through LDS
Church vicarious temple work. LDS doctrine teaches
that all individuals will have an equitable and fair opportunity to hear the 'fullness of the gospel' as taught in this
life, or in the life to come, and will subsequently have the 3.3.7 See also
opportunity to either accept the message of Jesus Christ
Apotheosis
and His gospel or reject it.
Some ordinances are performed in LDS temples (all ordinances done vicariously on behalf of deceased persons;
endowment and sealings for living persons). Latter-day
Saints are taught that they can become kings and queens
in Gods kingdom through performing ordinances such
as the endowment, and by doing their best to be faithful
to the covenants that the ordinances represent. Celestial
marriage, or sealing, is also part of the requirement for
being exalted.
God in Mormonism
King Follett discourse
Mormonism and Christianity
Mormon cosmology
Plan of salvation (Latter Day Saints)
Members of the LDS Church perform ordinances vicari3.3.8 Notes

ously on behalf of those who have died without the opportunity of hearing the LDS gospel. They feel obligated to [1] Eternal Life, Gospel Topics, LDS Church
perform ordinances so that all may have an equal opportunity to receive the blessings of the Celestial Kingdom if [2] Romans 8:16-17
48
CHAPTER 3. DOCTRINE
[3] Joseph Smith, King Follett Discourse. See also: King Follett discourse
[4] D&C 132:20
[23] Stromata 716,101,4 (Ed.

Sthlin):
'
'

[5] Millet & Reynolds 1998
[24] Justin Martyr, Dialogue with Trypho, 124.
[6] President Snow often referred to this couplet as having

been revealed to him by inspiration during the Nauvoo
period of the church. See, for example, Deseret Weekly, 3
November 1894, 610; Deseret Weekly, 8 October 1898,
513; Deseret News, 15 June 1901, 177; and Journal History of the Church, Historical Department, Church of Jesus Christ of Latter-day Saints, Salt Lake City, 20 July
1901, 4.
[25] Athanasius, Against the Aryans, 1.39, 3.34.
[7] For example, evidences of the Mormon doctrine of Exaltation can be seen in D&C 76:58; 132:1920, as well
as in sermons delivered by Joseph Smith, who Latter Day
Saints believe was the rst prophet of the last dispensation
in these the latter days (i.e., modern times).
[28] Augustine, On the Psalms, 50.2. Augustine insists that

such individuals are gods by grace rather than by nature,
but they are called gods nevertheless.
[8] See Joseph Smith, comp., Lectures on Faith (Salt Lake

City: Deseret Book, 1985), 5:3; and Teachings of the
Prophet Joseph Smith, 34648.
[9] Lund, Gerald N. (February 1982), I Have a Question:
Is President Lorenzo Snows oft-repeated statementAs
man now is, God once was; as God now is, man may be
accepted as ocial doctrine by the Church?", Ensign
[10] Becoming Like God, Gospel Topics, LDS Church
[11] See 1 John 5:45; Revelation 2:7, 11
[12] See Romans 8:17; Galatians 4:7; 1 Corinthians 3:2123;
Revelation 21:7
[13] See Hebrews 12:23
[14] See 1 John 3:2; 1 Corinthians 15:49; 2 Corinthians 3:18;
John 17:2123; Philippians 3:21
[15] See, LDS Articles of Faith, 8 (which states, We believe
the Bible to be the Word of God...).
[16] (Romans 8:17;Galatians
23;Revelation 21:7)
4:7;1
Corinthians
3:21-
[17] Jacobs, Jonathan D. An Eastern Orthodox Conception of

Theosis and Human Nature (PDF).
[18] Adversus haereses, book 5, preface - Factus est quod sumus
nos, uti nos perceret quod et ipse.
[19] Irenaeus, Against Heresies, bk. 5, preface.
[20] Irenaeus, Against Heresies 4.38 (4); compare 4.11 (2):
But man receives progression and increase towards God.
For as God is always the same, so also man, when found
in God, shall always progress towards God.
[21] Clement of Alexandria, Exhortation to the Greeks, 1.
[22] Clement of Alexandria, The Instructor, 3.1. See his Stromateis, 23.
[26] St. Athanasius, De inc. 54, 3: PG 25, 192B

[27] " ,
(Migne, Patrologia Graeca, 25, 192 B De incarnatione
Verbi, 54: literally, "... that we might become .... Grammatically, the verb could be translated as
be made God Himself or be made gods.
[29] C. S. Lewis, The Weight of Glory and Other Addresses,

rev. ed. (New York: Macmillan, Collier Books, 1980),
18.
[30] Lewis, Mere Christianity, 17475.
[31] M. Scott Peck, (New York: Simon and Schuster), 269
70 (1978).
[32] Baptisms for the Dead, Gospel Topics, LDS Church
[33] Condie, Spencer J. (July 2003), The Saviors Visit to the
Spirit World, Ensign (LDS Church), retrieved 2011-1110, No one will be coerced into accepting ordinances performed on his or her behalf by another. Baptism for the
dead oers an opportunity, but it does not override a persons agency. But if this ordinance is not performed for
them, deceased persons are robbed of the choice to accept or reject baptism.
[34] Kingdoms of Glory, Gospel Topics, LDS Church
3.3.9 References
Adams, Lisa Ramsey (1992), Eternal Progression,
in Ludlow, Daniel H., Encyclopedia of Mormonism,
New York: Mcmillan, pp. 465466, ISBN 0-02904040-X.
Hardy, Grant R. (1992), Godhood, in Ludlow,
Daniel H., Encyclopedia of Mormonism, New York:
Mcmillan, pp. 553555, ISBN 0-02-904040-X.
Millet, Robert L.; Reynolds, Noel B. (1998). 5. Do
Latter-day Saints believe that men and women can
become gods?". Latter-day Christianity: 10 Basic Issues. Provo, Utah: Foundation for Ancient Research
and Mormon Studies. ISBN 0934893322. OCLC
39732987.
Pope, Margaret McConkie (1992), Exaltation, in
Ludlow, Daniel H., Encyclopedia of Mormonism,
New York: Mcmillan, p. 479, ISBN 0-02-904040X.
3.4. BLOOD ATONEMENT
49
Ricks, Shirley S. (1992), Eternal Lives, Eternal Increase, in Ludlow, Daniel H., Encyclopedia of Mormonism, New York: Mcmillan, p. 465, ISBN 0-02904040-X.
punishment by ring squad or decapitation. Though people in Utah were executed by ring squad for capital
crimes under the assumption that this would aid their salvation, there is no clear evidence that Young or other
top theocratic Mormon leaders enforced blood atonement
"Chapter 47: Exaltation, Gospel Principles, (2009), for apostasy or non-capital crimes like miscegenation.[3]
LDS Church
There is, however, some evidence that the doctrine was
enforced a few times at the local church level without
Gospel Topics: Becoming Like God, LDS.org regard to secular judicial procedure.[4] The rhetoric of
(LDS Church)
blood atonement may have contributed to a culture of violence leading to the Mountain Meadows massacre.[5]
3.4 Blood atonement

This article is about the concept in Mormonism. For the
blood atonement of Jesus, see Passion (Christianity). For
blood atonement in the context of Israelite animal sacrice, see Korban.
In Mormonism, blood atonement was a controversial
Blood atonement remains an important doctrine within

Mormon fundamentalism.[6] Within mainstream Mormonism, The Church of Jesus Christ of Latter-day Saints
(LDS Church) has informally opined, since 1978, that
the doctrine is no longer in force. LDS apostle Bruce R.
McConkie, claiming to reect the view of church leadership, wrote in 1978 that while he still believed that certain sins are beyond the atoning power of the blood of
Christ, the doctrine of blood atonement is only applicable in a theocracy.[7] Nevertheless, given its long history,
the doctrine still plays a role in some Utah death penalty
trials.[8]
3.4.1 Historical and doctrinal background

Main articles: Mormonism and violence, Restoration
(Latter Day Saints) and Mormon Reformation
Execution by ring squad of John D. Lee for his role in the
Mountain Meadows massacre. Lees blood was shed on the
ground where the massacre had taken place 20 years earlier;
nevertheless, Brigham Young said that Lee has not half atoned
for his great crime (Young 1877, p. 242).
doctrine which taught that some crimes such as murder

are so heinous that the atonement of Jesus does not apply.
Thus, to atone for these sins the perpetrators must have
their blood shed upon the ground as a sacricial oering.
One version of blood atonement is spoken of in the New
Testament in 1 Corinthians 5:5.[1] The concept was originally taught by Brigham Young, though it appears to be
an expansion of the previous teachings of Joseph Smith.
This doctrine is no longer accepted by The Church of Jesus Christ of Latter-day Saints (LDS Church).[2]
Mormonism was in its early days a Restorationist faith,

and leaders such as Joseph Smith and Brigham Young frequently discussed eorts to re-introduce social, legal, and
religious practices described in the Bible, such as temple building, polygamy, and a patriarchal, theocratic governing structure. The term blood atonement does not
appear in Mormon scripture. However, in the Book of
Mormon there are verses clearly detailing that the law
of Moses requires capital punishment for the crime of
murder.[9]
The concept of blood atonement for adultery was less

clearly articulated in LDS scripture. In Doctrine and
Covenants 132, Joseph Smith wrote that people who
break the New and Everlasting Covenant (Celestial
marriage) would be destroyed in the esh and be punished until they received their exaltation at the Last JudgThe doctrine originated during the Mormon Reforma- ment.[10]
tion, when Brigham Young governed the Utah Territory The requirement of bloodshed for capital crimes grew
as a near-theocracy. Young and the other members of his into the idea that salvation would be blocked unless this
First Presidency taught that the doctrine was ideally to be penalty was adhered to, as the law would remain una voluntary choice by the sinner, carried out with love and fullled. The belief of the necessity of spilled blood and
compassion. Young considered it more charitable to sac- death to make restitution for adultery and murder was
rice a life than to see them endure eternal torment in the aided by a generally favorable view toward capital punafterlife. In a full Mormon theocracy, the practice would ishment, the idea that spilled blood cries out for retribe implemented by the state as a penal measure.
bution, the blood for blood doctrine that says crimes of
The blood atonement doctrine was the impetus behind bloodshed should be punished by the spilling of blood,
laws in the territory and state of Utah allowing capital and the concept that repentance requires restitution. Al-
50
CHAPTER 3. DOCTRINE
though the scriptures in Alma 34 of the Book of Mormon

speak of the requirement in terms of a legal obligation, Brigham Young described blood atonement-worthy
crimes as actually negating the salvation oered by Jesus,
stating that a sinners crimes will deprive him of that exaltation which he desires.[11]
showing an entire refusal to accept the promises made in

the washing and anointing ordinances. The gory wording was removed early in the 20th century and changed
to a less explicit reference to dierent ways in which
life may be taken. Vestigial accompanying suggestive
gestures were removed by the LDS Church in 1990 [23]
However the temple ceremony still states that under no
condition, even at the peril of your life, will you ever diCapital punishment in Mormon scripture and ritual vulge information regarding the rituals. There are no
documented instances of a person who has been killed
Mormonisms teachings regarding capital punishment for violating these oaths of secrecy.
originate with older Jewish and Christian teachings.[12]
Like the Bible, the Book of Mormon has passages that
speak favorably about capital punishment. The book de- Blood for blood doctrine and retributive capital
scribed a theocratic government with a law that if a punishment
man murdered he should die[13] Nevertheless, the Book
of Mormon did not always require capital punishment.
The Book of Mormon provided an example where God
(and the government) forgave many murders after repentance, through the merits of [Gods] Son.[14] The
book also stated that murderers could avoid an awful hell if they repent and withdraw [their] murderous
purposes.[15]
Underlying the blood atonement concept is the idea that
spilled blood cries out for retribution, an idea that nds
several examples in Mormon scripture. In the Bible, the
blood of Abel ascended to the ears of God after he was
killed by Cain.[16] In the Book of Mormon, the blood
of a righteous man (Gideon) was said to come upon
the theocratic leader Alma for vengeance against the
murderer (Nehor).[17] Mormon scripture also refers to
the cry of the blood of the saints ascending from the
ground up to the ears of God as a testimony against those
who killed them.[18] After the death of Joseph Smith,
Brigham Young added an Oath of Vengeance to the Nauvoo Endowment ritual. Participants in the ritual made
an oath to pray that God would avenge the blood of the
prophets on this nation.[19] The prophet was Smith and
this nation was the United States.[20] (This oath was removed from the ceremony during the 1920s.[21] ) In 1877,
Brigham Young noted what he viewed as a similarity between Joseph Smiths death and the blood atonement doctrine, in that whether we believe in blood atonement or
not, Joseph and other prophets sealed their testimony
with their blood.[22]
The LDS temple rituals formerly provided an example in
which capital punishment is contemplated for violation of
historical blood oaths in the Endowment ritual. The blood
oaths in the ceremony related to protecting the rituals secrecy. In keeping with the idea that grievous crimes must
be answered with bloodshed and that blood atonement
should be voluntary, participants made an oath that rather
than ever revealing the secret gestures of the ceremony,
they would rather have my throat ... be cut from ear to
ear, and my tongue torn out by its roots"; our breasts
... be torn open, our hearts and vitals torn out and given
to the birds of the air and the beasts of the eld"; your
body ... be cut asunder and all your bowels gush out
Joseph Smith did not teach blood atonement, but taught a blood
for blood law of Gods retribution, stating that if he could enact
a death penalty law, I am opposed to hanging, even if a man
kill another, I will shoot him, or cut o his head, spill his blood
on the ground and let the smoke ascend thereof up to God...[24]
Joseph Smith, the founder of the Latter Day Saint movement, was a strong proponent of capital punishment, and
favored execution methods that involved the shedding of
blood as retribution for crimes of bloodshed. In 1843,
he or his scribe commented that the common execution method in Christian nations was hanging, instead of
blood for blood according to the law of heaven.[25] Years
before making this remark, however, Smith was quoted
as saying that the hanging of Judas Iscariot was not a suicide, but an execution carried out by Saint Peter.[26] In
a March 4, 1843 debate with church leader George A.
Smith, who argued against capital punishment,[27] Smith
said that if he ever had the opportunity to enact a death
penalty law, he was opposed to hanging the convict;
rather, he would shoot him, or cut o his head, spill his
blood on the ground, and let the smoke thereof ascend up
to God.[24] In the churchs April 6, 1843 general confer-

ence, Smith said he would wring a thiefs neck o if I
can nd him, if I cannot bring him to justice any other
way.[28] Sidney Rigdon, Smiths counselor in the First
Presidency, also supported capital punishment involving
the spilling of blood, stating, There are men standing in
your midst that you can't do anything with them but cut
their throat and bury them.[29] On the other hand, Smith
was willing to tolerate the presence of men as corrupt
as the devil himself in Nauvoo, Illinois, who had been
guilty of murder and robbery, in the chance that they
might come to the waters of baptism through repentance,
and redeem a part of their allotted time.[30]
Brigham Young, Smiths successor in the LDS Church,
initially held views on capital punishment similar to those
of Smith. On January 27, 1845, he spoke approvingly
of Smiths toleration of corrupt men in Nauvoo who
were guilty of murder and robbery, on the chance that
they might repent and be baptized.[30] On the other hand,
on February 25, 1846, after the Saints had left Nauvoo,
Young threatened adherents who had stolen wagon cover
strings and rail timber with having their throats cut when
they get out of the settlements where his orders could
be executed.[31] Later that year, Young gave orders that
when a man is found to be a thief,...cut his throat & thro'
him in the River.[32] Young also stated that decapitation
of repeated sinners is the law of God and it shall be
executed.[33] There are no documented instances, however, of such a sentence being carried out on the Mormon
Trail.
51
commit, so long as they commit no murder whereby
to shed innocent blood, and they do not commit the
unpardonable sin of blasphemy against the Holy Ghost.
If a sealed person shed innocent blood, they would suer
the fate of David, who was redeemed, but fell short of
his exaltation, and did not become a god (D&C 132:39).
If a sealed person committed the unpardonable sin, they
would become a son of perdition. According to early
Mormon teachings, the unpardonable sin consisted of entering the New and Everlasting Covenant, and then falling
away to become an apostate.
However, if a sealed and anointed person broke their
covenants to any extent short of murder or the unpardonable sin, they would still gain their exaltation and become
gods and goddesses in the afterlife, but would be destroyed in the esh, and shall be delivered unto the buetings of Satan unto the day of redemption (D&C 132:26).
The revelation did not, however, specify the mechanism
by which such people would be destroyed in the esh,
and it did not indicate whether that redemption would
be the result of the sinners own blood or the result of the
atonement of Jesus.
3.4.2 Blood atonement teachings during

the Brigham Young administration
Teachings by the First Presidency and Quorum of the
Twelve
In the Salt Lake valley, Young acted as the executive authority while the Council of Fifty acted as a legislature.
One of his main concerns in the early Mormon settlement was theft, and he swore that a theif [sic] should
not live in the Valley, for he would cut o their heads
or be the means of having it done as the Lord lived.[34]
A Mormon listening to one of Youngs sermons in 1849
recorded that he said if any one was catched [sic] stealing to shoot them dead on the spot and they should not be
hurt for it.[35]
As far as scholars can tell, the author of the blood

atonement doctrine was LDS Church president Brigham
Young, who rst taught the doctrine after the death of
Joseph Smith. The doctrine rst began to be heavily
taught and promoted, however, during the Mormon Reformation (18561858), most insistently by Jedediah M.
Grant of the First Presidency. Public talk of blood atonement diminished substantially by the end of the Mormon Reformation in 1858 when Young was replaced as
territorial governor by Alfred Cumming. The subject
In Utah, there existed a law from 1851 to 1888 alof blood atonement remained largely dormant until the
lowing persons convicted of murder to be executed by
1870s, when the issue was revived by the national media
[36]
decapitation.
during the John D. Lee trials for his role in the Mountain
Meadows massacre.
Being destroyed in the esh for violation of celestial
marriage covenants
Development of the doctrine in the 1840s and early
1850s When Brigham Young led the Saints from
The most immediate precursor to the blood atonement Nauvoo, Illinois to the Salt Lake valley beginning in the
doctrine stems from a controversial section of Mormon mid-1840s, he and his followers intended to establish a
scripture dictated by Smith in 1843 commanding the theocracy independent of the United States, where there
practice of plural marriage (D&C 132). This revela- would be no distinction between church and state. (For
tion stated that once a man and a woman enter the New Mormon theocratic political theory, see Theodemocracy).
and Everlasting Covenant (a celestial marriage), and it is Brigham Youngs rst recorded teachings on the blood
sealed unto them by the Holy Spirit of promise (which atonement doctrine were in 1845, when Young had
Smith later taught was accomplished through the second stepped into the shoes of Joseph Smith, the previous theoanointing ritual), that they are guaranteed to become gods cratic leader who had been killed in 1844. That year, he
in the afterlife no matter what sins or blasphemies they was said to have approved of a Mormon being killed by
52
CHAPTER 3. DOCTRINE
an unknown assailant in Nauvoo, Illinois, an act he char- breakers, people who had broken their covenants made
acterized as a deed of charity because he might now in the Endowment or Celestial marriage. At a meeting
possibly be redeemed in the eternal world (Smith 1845). in the Salt Lake Tabernacle on March 12, 1854, Grant
In the Salt Lake valley, Young maintained a Council of asked, What disposition ought the people of God to
Fifty composed of religious leaders as a kind of legis- make of covenant breakers?" In answer to his question,
lature, but this bodys power was limited (Quinn 1997, he stated that they should be put to death (Grant 1854,
pp. 26263). In 1849, as Young and the Council of p. 2). However, he lamented on the diculty in applyFifty were drafting a plan for a proposed State of De- ing this in a secular democracy, stating, I wish we were
in a situation favorable to our doing that which is justiseret, Young spoke to the Council about what to do with
thieves, murderers, and adulterers, and said, I want their able before God, without any contaminating inuences
of Gentile amalgamation, laws, and traditions. (Grant
cursed heads to be cut o that they may atone for their
[37]
crimes.
The Council voted the next day that an im- 1854, p. 2) Arguing for a purer theocracy, he stated that
it is the right of the church to kill a sinner to save him,
prisoned man had forfeited his head and to dispose of
him privately (March 4 entry). Two weeks later, Young when he commits those crimes that can only be atoned
for by shedding his blood.... We would not kill a man, of
recommended decapitation for the man and a fellow pris[38]
oner, but the Council decided to let them live.
Later course, unless we killed him to save him. (Grant 1854,
in 1851, the General Assembly of the State of Deseret, p. 2)
picked by the Council of Fifty, adopted a capital punishment provision allowing decapitation as a means of execution, which would remain in force until 1888 (Gardner
1979, p. 13).
In a speech before the Utah Territory legislature on
February 5, 1852, Young appeared to be arguing for
a law requiring decapitation for whites condemned by
the Law for miscegenation with black people (Young
1852).[39] He told the legislature that miscegenation was a
grave sin that would bring a curse upon a man and his children produced by the union (Young 1852). He said that if
a white Mormon in an unguarded moment should commit such a transgression, decapitation would do a great
deal towards atoning for the sin...it would do them good
that they might be saved with their Bre[theren]" (Young
1852). He said, It is the greatest blessing that could come
to some men to shed their blood on the ground, and let it
come up before the Lord as an atonement (Young 1852).
Impending theocratic blood atonement for covenant

breaking Mormons During the Mormon Reformation, church leaders began to criss-cross Mormon communities in a dramatic call for greater orthodoxy and religious purity. Brigham Young, who was then a theocratic
leader, began preparing church members for what they
thought was the quickly-approaching Second Coming,
and for a time of Celestial law in the Utah Territory.
According to Young: The time is coming when justice
will be laid to the line and righteousness to the plummet;
when we shall take the old broadsword and ask, Are you
for God? And if you are not heartily on the Lords side,
you will be hewn down. (Young 1856a, p. 226)
The most vocal proponent of the blood atonement doctrine was Jedediah M. Grant, Youngs second counselor
in the First Presidency from 1854 to 1856. Grant, a
rebrand preacher, rose to the First Presidency after the
death of Willard Richards in 1854 and became the main
force behind the Mormon Reformation (Campbell 1988,
ch. 11). His teachings in 1854 related to covenant
Parley P. Pratt, a prominent member of the Quorum

of the Twelve Apostles, was also a proponent of the
blood atonement doctrine. On December 31, 1855, Pratt
pressed the Utah Territory legislature to "[m]ake death
the penalty for fornication and adultery. (Pratt 1855, p.
357) He cited 1 Cor. 5:5, calling on early Christians "[t]o
deliver [an adulterer] unto Satan for the destruction of the
esh, that the spirit may be saved in the day of the Lord
Jesus, as a Biblical justication for the blood atonement
doctrine (Pratt 1855, p. 357). Pratt stated, This destruction of the esh must have had reference to the death of
the body; the man having justly forfeited his life in accordance with the law of God. (Pratt 1855, p. 357)
On March 16, 1856, Young acknowledged that it might
seem, based on rhetoric from the pulpit, that every one
who did not walk to the line was at once going to be destroyed, but thus far, he said, nobody had been killed
(Young 1856a, p. 245). He warned them, however, that
the time is not far distant when the LDS Church would
enforce the law of blood atonement against covenant
breakers (Young 1856a, p. 246). One of the temple
covenants at the time was, I will never have anything
to do with any of the daughters of Eve, unless they are
given to me of the Lord. (Young 1856a, p. 246) Though
the strict penalty of the law dictated death to atone for
breaking this covenant, Young said that the church would
not yet enforce it (Young 1856a, p. 246).
On January 11, 1857 Heber C. Kimball, a member of the
First Presidency, spoke about the adulterers within the
church and warned that "[t]hey are worthy of death, and
they will get it. That time is near by, and God has spoken from the heavens, and when certain things are about
right, we shall make a public example of those characters,
...and the time is just at our doors. (Kimball 1857a, p.
174) In the meantime, rather than atoning for sins with
blood, Kimball taught that it was possible to at least partially atone for sins by means other than blood, and encouraged covenant breakers to pay all you can, that there
may not be much against you when the accounts are settled up. (Kimball 1857a, p. 177)

Echoing Kimballs words, on February 8, 1857, Young
warned the church that institution of the celestial law
requiring mandatory blood atonement was nigh at hand,
and that under this law, covenant breakers guilty of
adultery would be hewn down. (Young 1857, p. 219)
In the meantime, he said, if this people will sin no more,
but faithfully live their religion, their sins will be forgiven
them without taking life. (Young 1857, p. 219)
Voluntary blood atonement and enforcement by individuals In addition to talk about blood atonement
as a theocratic form of capital punishment whose time
was nigh at hand, church leaders also discussed unocial blood atonement. According to one interpretation of
Brigham Youngs sermon on March 16, 1856, the sermon
encouraged enforcement of the doctrine by individuals in
certain situations. He said that if you found your brother
in bed with your wife, and put a javelin through both of
them, you would be justied, and they would atone for
their sins, and be received into the kingdom of God.
(Young 1856a, p. 247) He said, under such circumstances, I have no wife whom I love so well that I would
not put a javelin through her heart, and I would do it with
clean hands. (Young 1856a, p. 247) But he warned anyone who intended to execute judgment that he or she
has got to have clean hands and a pure heart, ...else they
had better let the matter alone. (Young 1856a, p. 247)
If the adulterous couple were not actually caught in the
act, Young recommended to let them live and suer in
the esh for their sins. (Young 1856a, p. 247) According to Young, when any person violates a covenant with
God, The blood of Christ will never wipe that out, your
own blood must atone for it either in this life or the next
(Young 1856a, p. 247).
At a meeting on September 21, 1856 attended by both
Young and Grant, Grant stated that there were a great
many covenant-breaking members in the church who
have committed sins that cannot be forgiven through baptism. (Grant 1856, pp. 51) These people, Grant said,
need to have their bloodshed, for water will not do, their
sins are too deep a dye. (Grant 1856, pp. 49) Therefore, Grant advised these people to volunteer to have a
committee appointed by the First Presidency to select a
place and shed their blood. Grant 1856, pp. 51 Brigham
Young spoke in agreement, stating: There are sins that
men commit for which they cannot receive forgiveness in
this world, or in that which is to come, and if they had
their eyes open to see their true condition, they would be
perfectly willing to have their blood spilt upon the ground,
that the smoke thereof might ascend to heaven as an offering for their sins, and the smoking incense would atone
for their sins. Indeed, Young claimed that men had actually come to him and oered their blood to atone for their
sins (Young 1856a, p. 53). For these sins, which Young
did not specify, the shedding of blood is the only condition for which they can obtain forgiveness, or to appease
the wrath that is kindled against them, and that the law
53
might have its course. (Young 1856a, p. 53) The atonement of Jesus, Young said, was for sins through the fall
and those committed by men, yet men can commit sins
which it can never remit. (Young 1856a, p. 53)
On February 8, 1857, Brigham Young stated that if a person overtaken in a gross fault truly understood that by
having his blood shed he will atone for that sin, and be
saved and exalted with the Gods, he would voluntarily
ask to have his blood shed so he could gain his exaltation
(Young 1857, p. 219). He framed blood atonement as
an act of seless love, and asked the congregation, Will
you love that man or woman well enough to shed their
blood?" (Young 1857, p. 219) As a matter of love, he
said, if [your neighbor] needs help, help him; and if he
wants salvation and it is necessary to spill his blood on
the earth in order that he may be saved, spill it. (Young
1857, p. 220)
Blood atonement for apostasy Most discussion of
blood atonement during the Mormon Reformation concerned the killing of covenant breakers. The greatest
covenant breakers were thought to be apostates, who
according to early Mormon doctrine would become sons
of perdition and for whom there is no chance whatever for exaltation. (Young 1857, p. 220) Nevertheless,
Brigham Young believed that blood atonement would
have at least some benet. Youngs rst discussion of
blood atonement in 1845 concerned a man who may have
been considered an apostate in Nauvoo, Illinois (Smith
1845). On February 8, 1857, Young said, regarding apostates, that if their blood had been spilled, it would have
been better for them. (Young 1857, p. 220) Young
warned these apostates that although "[t]he wickedness
and ignorance of the nations forbid this principles being
in full force, ...the time will come when the law of God
will be in full force, (Young 1857, p. 220) meaning that
apostates would be subject to theocratic blood atonement.
In August 1857, Heber C. Kimball echoed Youngs statements about apostates, stating that if men turn traitors to
God and His servants, their blood will surely be shed, or
else they will be damned, and that too according to their
covenants. (Kimball 1857b, p. 375)
Properly-practiced blood atonement
Blood atonement as taught above was not to be used as a
way to punish, but as a way for the sinner to make restitution for his sins. One hearsay account was given by John
D. Lee, who was killed for his involvement in the Mountain Meadows massacre (see below). Lee stated in his
memoirs that he had heard of only one person who had
properly received death by blood atonement - by willingly
atoning for the crime:
Rosmos Anderson was a Danish man who
had come to Utah...He had married a widow
54
CHAPTER 3. DOCTRINE
lady...and she had a daughter that was fully
grown at the time of the reformation...
Mountain Meadows massacre

Main article: Mountain Meadows massacre
At one of the meetings during the reformation

Anderson and his step-daughter confessed that
they had committed adultery, believing when
they did so that Brigham Young would allow
them to marry when he learned the facts. Their
confession being full, they were rebaptized and
received into full membership. They were then
placed under covenant that if they again committed adultery, Anderson should suer death.
Soon after this a charge was laid against Anderson before the Council, accusing him of
adultery with his step-daughter...the Council
voted that Anderson must die for violating his
covenants. Klingensmith went to Anderson
and notied him that the orders were that he
must die by having his throat cut, so that the
running of his blood would atone for his sins.
Anderson, being a rm believer in the doctrines and teachings of the Mormon Church,
made no objections, but asked for half a day
to prepare for death. His request was granted.
His wife was ordered to prepare a suit of clean
clothing, in which to have her husband buried,
and was informed that he was to be killed for
his sins, she being directed to tell those who
should enquire after her husband that he had
gone to California.
Klingensmith, James Haslem, Daniel McFarland and John M. Higbee dug a grave in the
eld near Cedar City, and that night, about 12
o'clock, went to Andersons house and ordered
him to make ready to obey the Council. Anderson got up, dressed himself, bid his family
good-bye, and without a word of remonstrance
accompanied those that he believed were carrying out the will of the Almighty God. They
went to the place where the grave was prepared;
Anderson knelt upon the side of the grave and
prayed. Klingensmith and his company then
cut Andersons throat from ear to ear and held
him so that his blood ran into the grave. As
soon as he was dead they dressed him in his
clean clothes, threw him into the grave and
buried him. They then carried his bloody clothing back to his family, and gave them to his
wife to wash, when she was again instructed to
say that her husband was in California .... The
killing of Anderson was then considered a religious duty and a just act.[40]
Lee refused to be killed in the same manner for his conviction, requesting instead that he be executed by ring
squad, rejecting the notion that he needed to atone for
the Mountain Meadows massacre.
The Mountain Meadows massacre of September 11,

1857 was widely blamed on the churchs teachings of
blood atonement and other anti-United States rhetoric by
LDS Church leaders during the Utah War. The widely
publicized massacre was a mass killing of Arkansan emigrants by a Mormon militia led by prominent Mormon
leader John D. Lee, who was later executed for his role in
the killings. After escalating rumors that the emigrants
participated in early Mormon persecution, the militia
conducted a siege, and when the emigrants surrendered,
the militia killed men, women, and children in cold blood,
adopted some of the surviving children, and attempted a
cover-up.
Though widely connected with the blood atonement doctrine by the United States press and general public, there
is no direct evidence that the massacre was related to
saving the emigrants by the shedding of their blood
(as they had not entered into Mormon covenants); rather,
most commentators view it as an act of intended retribution. Young was accused of either directing the massacre,
or of bearing complicity after the fact. However, when
Brigham Young was interviewed on the matter and asked
if he believed in blood atonement, he replied, I do, and I
believe that Lee has not half atoned for his great crime.
He said we believe that execution should be done by the
shedding of blood instead of by hanging, but only according to the laws of the land. (Young 1877, p. 242)
Rumors of blood atonement enforcement by Utah-era
Danites
Many of these rumors were centered around a group
called the Danites. The Danites were a fraternal organization founded by a group of Latter-day Saints in June 1838,
at Far West in Caldwell County, Missouri. The Danites
operated as a vigilante group and took a central role in the
events of the Mormon War. Although the organization
ceased to formally exist in Missouri, the name Danites
may have been used in both Nauvoo and Utah.(Cannon
& Knapp 1913, p. 271) It is not certain whether the Danites continued to exist as a formal organization in Utah
(Cannon & Knapp 1913, p. 271).
During the 1860s and 1870s, there were widespread rumors that Brigham Young had a Danite organization that
was enforcing the blood atonement doctrine. Evidence
of this, however, never rose above the level of rumor
(Cannon & Knapp 1913, p. 271). Responding to this,
Brigham Young stated on April 7, 1867:
Is there war in our religion? No; neither
war nor bloodshed. Yet our enemies cry out
bloodshed, and oh, what dreadful men these

Mormons are, and those Danites! how they
slay and kill!" Such is all nonsense and folly in
the extreme. The wicked slay the wicked, and
they will lay it on the Saints.[41]
55
March 3, 1863. In this sermon, Young states, I am
a human being, and I have the care of human beings.
I wish to save life, and have no desire to destroy life.
If I had my wish, I should entirely stop the shedding
of human blood.[46] Following this statement, however,
Young makes a statement regarding interracial relations
in which he continues, Shall I tell you the law of God
in regard to the African race? If the white man who belongs to the chosen seed mixes his blood with the seed of
Cain, the penalty, under the law of God, is death on the
spot. This will always be so. Young continues his sermon by condemning whites for their abuse of slaves with
the proclamation, for their abuse of that race, the whites
will be cursed, unless they repent.[47]
Disaected Mormon Fanny Stenhouse, a Godbeite dissenter and prominent critic of Brigham Young, described
the Danites as Avenging Angels who murdered disaected Mormons and blamed their disappearance on
Indians.[42] Ann Eliza Young, an ex-wife of Brigham
Young and author of the expos Wife No. 19, also described the Danites as still being organized after reaching
Utah, and murdering dissenters and church enemies.[43]
While their claims remain controversial among Mormon
historians, their writing does indicate that the concept of With regard to Colemans murder, LDS apologetics point
Danites remained in use as a concept as late as the 1870s. out that the practice of blood atonement is said to apply to endowed Mormons who apostatized. Coleman was
a member in good standing and was not endowed, sugThomas Coleman murder See also: Black people gesting that his death may have actually been the reand Mormonism Interracial marriages and Black sult of racism.[48] The LDS apologist organization FAIR
people in Mormon doctrine
has claimed that Youngs statement was not made out of
racist leanings but rather Brigham Youngs comments
An example used by some to illustrate the alleged prac- were a condemnation of abuse and rape of helpless black
racist statement condemning
tice of blood atonement is the 1866 murder of the former- women, and not an overtly
[49]
interracial
marriage.
slave, Thomas Coleman (or Colburn), who was in good
standing as a member of the LDS Church. As Mormon
historian D. Michael Quinn has documented, Coleman
was apparently secretly courting a white Mormon woman,
contrary to both territorial law and Mormon teachings regarding people of African descent.
At one of their clandestine meetings behind the old Arsenal (on what is now Capitol Hill in Salt Lake) on December 11, Coleman was discovered by friends of the
woman. The group of vigilantes hit Coleman with a large
rock. Using his own bowie knife, his attackers slit his
throat so deeply from ear to ear that he was nearly decapitated, as well as slicing open his right breast, in what some
believe was a mimicry of penalties illustrated in the temple ritual. Not all of Colemans wounds correlated with
the temple ritual, however, since he was also castrated. A
pre-penciled placard was then pinned to his corpse stating NOTICE TO ALL NIGGERS - TAKE WARNING
- LEAVE WHITE WOMEN ALONE. Even though it
was the middle of winter, a grave was dug and Colemans body was buried. The body was disposed of in
less than three hours after its discovery. Less than twelve
hours after that, Judge Elias Smith, rst cousin of Joseph
Smith, appointed George Stringham (a Mormon ruan
and vigilante with ties to Porter Rockwell, Jason Luce,
and William Hickman) as the foreman of the Coroners
Jury; they briey met and summarily dismissed the case
as a crime that was committed by either a person or by
persons unknown to the jury, abruptly ending all ocial
enquiry into the bizarre murder.[44][45]
Other killings One of the examples cited by critics of

the church is a set of murders in Springville, Utah of individuals who, according to historical documents and court
records, were very questionable characters. Judge Elias
Smith stated in regard to the case: We have carefully
examined all the evidence furnished by a remarkably accurate stenographic reporter, and can only conclude that
evidence before the court goes to show that Durfee, Potter and two of the Parrishes got into a row about matters
best, if not only, known to themselves, and for that Potter
and two Parrishes were killed. Records published in
the Deseret News, April 6, 1859.
In 1902, the police and press initially speculated that

blood atonement might have been a motive for the New
York City Pulitzer Murder committed by William
Hooper Young, a grandson of Brigham Young. This
speculation was largely fueled by the fact that a notebook belonging to Hooper Young had been found at
the scene of the crime, and blood atonement and supporting scriptural references was scrawled on one of the
pages.[50] Because Young pleaded guilty to murder, his
exact motive for the crime was never determined, but
medical experts and the judge were of the opinion that
Young was medicallythough probably not legally
The ritualistic elements involved in the execution of Cole- insane. Hooper Youngs case and contemporary blood
mans murder may have been in response to a public atonement are discussed in detail in Brian Evenson's 2006
sermon made three years earlier by Brigham Young on novel The Open Curtain.
56
3.4.3
CHAPTER 3. DOCTRINE
Blood atonement after Brigham Repudiation of allegations of the practice by the LDS
church in 1889
Young
By 1877, when Brigham Young died, the blood atone- The practice of blood atonement was formally denied
ment doctrine, whether or not it was properly understood and repudiated by the church in a statement issued in
by the public, had done more than any other thing save 1889:
polygamy to bring Mormonism into disrepute.[51] In response, church leaders and journalists took an active inMANIFESTO OF THE PRESIDENCY
terest in explaining and justifying the doctrine, and in
AND APOSTLES SALT LAKE CITY, Dec.
countering the negative press. John Taylor, Youngs suc12th, 1889. To Whom It May Concern: In
cessor, acknowledged in North American Review the we
consequence of gross misrepresentations of the
believe some crimes can only be atoned for by the life of
doctrines, aims and practices of the Church of
the guilty party"; however, he said, all culprits worthy of
Jesus Christ of Latter-day Saints, commonly
death...should be executed by the proper civil ocer, not
called the 'Mormon' church, which have been
by any exercise of the lex talionis or the intervention of
promulgated for years, and have recently been
ecclesiastical authority.[52]
revived for political purposes and to prevent all
aliens, otherwise qualied, who are members
Chief among the Latter-day Saint writers defending the
of the 'Mormon' church from acquiring citidoctrine in the late 19th century was Charles W. Penrose,
zenship, we deem it proper on behalf of said
editor of the church-owned Deseret News, who would
church to publicly deny these calumnies and
later become a member of the Quorum of the Twelve
enter our protest against them. We solemnly
Apostles and the First Presidency.
make the following declarations, viz.: That
this church views the shedding of human blood
with the utmost abhorrence. That we regard
Blood atonement for murder
the killing of a human being, except in conformity with the civil law, as a capital crime,
Prior to the death of Brigham Young, blood atonement
which should be punished by shedding the
doctrine was taught primarily as a means for Mormon
blood of the criminal after a public trial before
covenant breakers (usually adulterers and apostates) to
a legally constituted court of the land. We depay for their sins, but a full list of sins requiring blood
nounce as entirely untrue the allegation which
atonement was never given. In at least one instance,
has been made, that our church favors or beHeber C. Kimball suggested that the principle would ap[53]
lieves in the killing of persons who leave the
ply to the sin of murder.
After Youngs death, blood
church or apostatize from its doctrines. We
atonement continued to be taught as a necessary means
[54]
would view a punishment of this character for
to pay for the sin of adultery,
however, blood atonesuch an act with the utmost horror; it is abment teachings largely ignored the penalty for apostates
horrent to us and is in direct opposition to the
and lesser covenant breakers, and focused primarily on
fundamental principles of our creed. The revthe sin of murder, emphasizing that it was intended to be
elations of God to this church make death the
operative only within the context of legal capital punishpenalty of capital crime, and require that ofment.
fenders against life and property shall be deAccording to Penrose, Murder is a 'sin unto death,'
livered up and tried by the laws of the land.
which prayers and repentance and ordinances will not
We declare that no bishops or other court in
wash away.[55] Therefore, the only valid oering that
this church claims or exercises civil or judicial
the criminal can make is his own lifes blood poured out
functions, or the right to supersede, annul or
upon the ground in willing expiation.[56] That is why,
modify a judgment of any civil court. Such
Penrose said, the Utah Territory gave convicted murdercourts, while established to regulate Chrisers a choice between hanging and shooting (id.)
tian conduct, are purely ecclesiastical, and
As Mormon thinkers recognized, application of the blood
their punitive powers go no further than the
atonement doctrine to the sin of murder seemingly cresuspension or excommunication of members
ated some diculties. The Book of Mormon states
from church fellowship. [Signed]: WILthat murderers can receive forgiveness by repentance.[57]
FORD WOODRUFF, GEORGE Q. CANNevertheless, a passage in the Doctrine and Covenants
NON, JOSEPH F. SMITH, Presidency of
says that murder is unpardonable.[58] Attempting to rethe Church of Jesus Christ of Latter-day
solve this seeming conict in a Deseret News article on
Saints. LORENZO SNOW, FRANKLIN D.
July 4, 1883, Apostle Charles W. Penrose taught that in
RICHARDS, BRIGHAM YOUNG, MOSES
some cases such as murder done in anger or provocation,
THATCHER, FRANCIS M. LYMAN, JOHN
murder might be forgiven, but only after the guilty party
HENRY SMITH, GEORGE TEASDALE,
atones for the murder by the shedding of blood.[59]
HEBER J. GRANT, JOHN W. TAYLOR, M.

W. MERRILL, A. H. LUND, ABRAHAM H.
CANNON, Members of the Council of the
Apostles. JOHN W. YOUNG, DANIEL H.
WELLS, Counselors.[60]
LDS Church general authority B.H. Roberts responded to
Youngs statements, stating:
The doctrine of blood atonement, then,
is based upon the scriptural laws considered
in the foregoing paragraphs. The only point
at which complaint may be justly laid in the
teaching of the Reformation period is in the
unfortunate implication that the Church of the
Latter-day Saints, or individuals in that church,
may execute this law of retribution. Fortunately, however, the suggestions seemingly
made in the overzealous words of some of these
leading elders were never acted upon. The
church never incorporated them into her polity.
Indeed, it would have been a violation of divine
instruction given in the New Dispensation had
the church attempted to establish such procedure. As early as 1831 the law of the Lord was
given to the church as follows: And now, behold, I speak unto the church: Thou shalt not
kill; and he that kills shall not have forgiveness
in this world, nor in the world to come.[60]
Accusation by R. C. Evans
In 1920, R. C. Evans, a former member of the First Presidency of the Reorganized Church of Jesus Christ of Latter Day Saints who had left the church, wrote a book
called Forty Years in the Mormon Church: Why I Left
It!. Evans accuses both the RLDS Church and the Utahbased LDS Church of advocating blood atonement and
associates the alleged practice with the Danites. In response to denials by both churches that the practice had
ever been implemented, Evans wrote:
Thus we have the President of the Reorganized Church and son of Joseph Smith admitting, as well as apologizing for the rash statements of his father and other leaders in the old
church, and then we have Joseph F. Smith of
the Utah church using about the same argument
to excuse the language and murderous conduct
of the Danites in Utah. All we care to say is reply to both of these descendants of the original
prophet and organizer of the Danite Band is,
that when the leading members and ocers of
the church for many years teach and practice,
by threats and murders, ascribed to the Danite Band, then we believe the public is justied
in denouncing such language and conduct, and
arming it to be the doctrine of the church.[61]
57
Response by Joseph Fielding Smith
Responding to Evanss accusations regarding the alleged
implementation of the practice of blood atonement,
Joseph Fielding Smith restated the doctrine, but denied
that it had ever been practiced by the church, claiming
that any such accusation was a damnable falsehood.
Smith wrote,
Through the atonement of Christ all
mankind may be saved, by obedience to the
laws and ordinances of the gospel...Man may
commit certain grievous sins - according to his
light and knowledge -that will place him beyond the reach of the atoning blood of Christ.
If then he would be saved he must make sacrice of his own life to atone - so far as the
power lies - for that sin, for the blood of
Christ alone under certain circumstances will
not avail...But that the Church practices Blood
Atonement on apostates or any others, which
is preached by ministers of the Reorganization is a damnable falsehood for which the accusers must answer.[62]
Statements in the late twentieth century
Like several teachings enunciated by Brigham Young
(see, e.g., Adam-God theory), blood atonement has been
widely criticized by Latter Day Saints. The status of the
teaching has been addressed by modern leaders in The
Church of Jesus Christ of Latter-day Saints. As late as
1970, the churchs First Presidency authorized a church
publication that interpreted D&C 132:26 (Joseph Smiths
written revelation authorizing plural marriage in 1843) as
saying that even after repentance, some sins may call for
a most dreadful punishment even thenthe destruction
in the esh and being turned over to the buetings of Satan until the day of redemption. This punishment is most
severe.[63]
In 1954, church historian Joseph Fielding Smith taught
the following about blood atonement:
Man may commit certain grievous sins
according to his light and knowledgethat will
place him beyond the reach of the atoning
blood of Christ. If then he would be saved, he
must make sacrice of his Own life to atone
so far as in his power liesfor that sin, for
the blood of Christ alone under certain circumstances will not avail.... Joseph Smith taught
that there were certain sins so grievous that
man may commit, that they will place the transgressors beyond the power of the atonement of
Christ. If these oenses are committed, then
the blood of Christ will not cleanse them from
their sins even though they repent. Therefore
58
CHAPTER 3. DOCTRINE
their only hope is to have their own blood shed
to atone, as far as possible, in their behalf.[64]
In addition, Apostle Bruce R. McConkie agreed with

Brigham Young and Joseph Fielding Smith that under
certain circumstances there are some serious sins for
which the cleansing of Christ does not operate, and the
law of God is that men must then have their own blood
shed to atone for their sins.[65]
There simply is no such thing among us

as a doctrine of blood atonement that grants a
remission of sins or confers any other benet
upon a person because his own blood is shed
for sins. Let me say categorically and unequivocally that this doctrine can only operate in a
day when there is no separation of Church and
State and when the power to take life is vested
in the ruling theocracy as was the case in the
day of Moses.[66]
Regarding blood atonement in a theocracy, the EncyMcConkies repudiation of the need to practice the
clopedia of Mormonism states:
doctrine
In 1978, Bruce R. McConkie, acting under the direction
of President of the Church Spencer W. Kimball and the
First Presidency, repudiated the blood atonement doctrine:
You note that I and President Joseph Fielding Smith and some of our early church leaders
have said and written about this doctrine and
you asked if the doctrine of blood atonement
is an ocial doctrine of the Church today. If
by blood atonement is meant the atoning sacrice of Christ, the answer is Yes. If by blood
atonement is meant the shedding of the blood
of men to atone in some way for their own sins,
the answer is No. We do not believe that it is
necessary for men in this day to shed their own
blood to receive a remission of sins. This is
said with a full awareness of what I and others
have written and said on this subject in times
past. In order to understand what Brigham
Young, Heber C. Kimball, Charles W. Penrose and others have said, we must mention
that there are some sins for which the blood of
Christ alone does not cleanse a person. These
include blasphemy against the Holy Ghost (as
dened by the Church) and that murder which
is the unlawful killing of a human being with
malice. However, and this cannot be stressed
too strongly, this law has not been given to the
Church at any time in this dispensation. It has
no application whatever to anyone now living
whether he is a member or a non-member of
the Church.[66]
Blood atonement in a theocracy

In McConkies letter, he suggested that the doctrine
could, in fact, be valid, but only in a pure theocracy, although also stating that Brigham Young and the others
were speaking of a theoretical principle that operated in
ages past and not in either their or our day. He further
stated:
Several early Church leaders, most notably

Brigham Young, taught that in a complete
theocracy the Lord could require the voluntary
shedding of a murderers blood-presumably by
capital punishment-as part of the process of
Atonement for such grievous sin. This was referred to as blood Atonement. Since such a
theocracy has not been operative in modern
times, the practical eect of the idea was its
use as a rhetorical device to heighten the awareness of Latter-day Saints of the seriousness of
murder and other major sins. This view is not
a doctrine of the Church and has never been
practiced by the Church at any time.[67]
3.4.4 Relation to capital punishment in

Utah
Main article: Capital punishment in Utah
Joseph Fielding Smith stated:
The execution chamber in Utah State Prison. The platform to the

left is used for lethal injection. The metal chair to the right is used
for execution by ring squad.
[T]he founders of Utah incorporated in the

laws of the Territory provisions for the capital
punishment of those who wil[l]fully shed the
blood of their fellow men. This law, which is
now the law of the State, granted unto the condemned murderer the privilege of choosing for
himself whether he die by hanging, or whether
he be shot, and thus have his blood shed in harmony with the law of God; and thus atone, so
far as it is in his power to atone, for the death of

his victim. Almost without exception the condemned party chooses the latter death. This is
by authority of the law of the land, not that of
the Church.[68]
59
their own blood to pay for their sins, is not
a doctrine of The Church of Jesus Christ of
Latter-day Saints. We believe in and teach the
innite and all-encompassing atonement of Jesus Christ, which makes forgiveness of sin and
salvation possible for all people.[2]
In addition, in his rst edition of the book Mormon Doctrine, McConkie opined that because blood atonement requires the spilling of blood upon the ground, execution
by ring squad was superior to execution by hanging, 3.4.5 Practice of blood atonement by
fundamentalist groups
which would not suce to create a blood atonement. Regarding this, McConkie commented:
In modern times, the concept of blood atonement has
been used by a number of fundamentalist splinter groups
As far as I can see there is no dierence
as an excuse to justify murdering those who disagree
between a ring squad, an electric chair, a gas
with their leaders or those who attempt to leave their
chamber, or hanging. Death is death and I
church. These groups all claim to follow the original
would interpret the shedding of mans blood
teachings of Joseph Smith and Brigham Young, and claim
in legal executions as a gurative expression
that the Church of Jesus Christ of Latter-day Saints (LDS
which means the taking of life. There seems to
church) has strayed from the proper path by banning these
me to be no present signicance as to whether
practices. This practice is attributed to a tendency toan execution is by a ring squad or in some
ward extreme literalism in the interpretation of early
other way. I, of course, deleted my article on
doctrines.[74]
hanging from the Second Edition of Mormon Doctrine because of the reasoning here
mentioned.[66]
Warren Jes and the Fundamentalist Church of Jesus Christ of Latter Day Saints
In an interesting contradiction, author Sally Denton in her
book American Massacre, states that execution by ring
Warren Jes, leader of the LDS splinter-group
squad was not considered a valid method for performFundamentalist Church of Jesus Christ of Latter
ing blood atonement, claiming instead that beheading
Day Saints (FLDS), a polygamous sect based in Arizona
was the preferred method. Denton recounts the execuand Utah, USA, has allegedly indicated his desire to
tion of John D. Lee for his role in the Mountain Meadows
implement the doctrine in his church. Former FLDS
massacre. When oered a choice of execution by hangmember Robert Richter reported to the Phoenix New
ing, ring squad or beheading, Denton claims that Lees
Times that Jes repeatedly alluded in his sermons to
choice of execution by ring squad sent a clear signal to
blood atonement for serious sins such as murder and
the faithful that he rejected a spiritual need to atone for
adultery. Richter also claims that he was asked to
any sins.[69]
design a thermostat for a high temperature furnace that
Execution by ring squad was banned by the state of would be capable of destroying DNA evidence if such
Utah on March 15, 2004, but because the law was not atonements were to take place.[75]
retroactive,[70] four inmates on Utahs death row (one of
them, Roberto Arguelles, died of natural causes) could
still opt for this method of execution. Ronnie Lee Gard- Ervil LeBaron and the Church of the Lamb of God
ner, who had been sentenced to death in October 1985,
cited his Mormon heritage for choosing to die by ring Ervil LeBaron, the leader and prophet of the Church of
squad and fasted for two days before his execution.[71][72] the Lamb of God, initiated a series of killings which ulHe felt that lawmakers had been trying to eliminate the timately resulted in his being sentenced to life in prison.
ring squad in opposition to popular opinion in Utah be- Before his death in prison, LeBaron wrote a document
cause of concern over the states image during the 2002 which he called The Book of the New Covenants. This
Winter Olympics.[73] On the day before Gardners execu- document listed a number of people who had been distion in June 2010, the LDS Church released the following loyal and deserved to die. Copies of this list fell into the
hands of LeBarons followers, who proceeded to adminisstatement:
ter what they called blood atonement to the individuals
listed.[76]
In the mid-19th century, when rhetorical,
emotional oratory was common, some church
members and leaders used strong language that
included notions of people making restitution
for their sins by giving up their own lives.
However, so-called blood atonement, by
which individuals would be required to shed
One of LeBarons daughters, Lillian Chynoweth, relates

an account of some of these killings in the lm The God
Makers II. Chynoweth relates the account of the murder of her husband, her brother-in-law and his 8-yearold daughter by her half brothers on 27 June, the 144th
anniversary of the death of Joseph Smith. She states that
60
CHAPTER 3. DOCTRINE
their names were on the list to be atoned for because her

father believed that they were traitors to Gods cause.
Not explicitly named in the lm, the list that Chynoweth
referred to was called The Book of the New Covenants,
and was written by Ervil LeBaron before his death in
prison. The document contained a list of individuals that
LeBaron believed deserved to die. Upon receipt of the
list by several of his sons, they proceeded to administer
this punishment.[77] At the end of Chynoweths interview,
she states that if anything happens to her that the Mormon church will be responsible. Immediately following
this statement, the lm states that shortly after the interview, Lillian was found dead in her home from a gunshot wound. Depressed and aware that she was on the
list and that other members of the Church of the Lamb
of God were still looking for her, Chynoweth committed suicide.[78] It should be noted that in The God Makers II, Lillian LeBaron Chynoweth refers to the Mormon
Church as being responsible for the killings. The lm
does not specically state that the Mormon Church referred to by Chynoweth is actually the Church of the
Lamb of God, which may suggest that she associated
these activities of the Church of the Lamb of God with
those of the Mormon Church at large. The lm also
makes no mention the suicide and instead implies that
Chynoweth was killed.
References to blood atonement in modern works
A number of modern authors refer to blood atonement,
usually in association with Danites. These references
often appear in works critical of the Church of Jesus
Christ of Latter-day Saints, and rumors of Danites
practicing some form of blood atonement often play a
signicant role in these accounts.
In her book Leaving the Saints, Martha Beck postulates
the existence of a Danite band disposing of people
who opposed Brigham Young:
of the most legendarily feared bands in frontier America. According to Denton, this consecrated, clandestine
unit of divinely inspired assassins introduced the ritualized form of murder called blood atonement-providing
the victim with eternal salvation by slitting his throat.[80]
Denton claims that blood atonement was one of the
doctrines which Mormons held most sacred and that
[t]hose who dared to ee Zion were hunted down and
killed.[81] Denton implies that large numbers of such
atonements occurred during the Mormon reformation
of 1856, although none of the crimes were ever reported
in the Deseret News, and that the bloody regime...ended
with [Jedediah] Grants sudden death, on December 1,
1856.[82]
Blood atonement has been a part of works such as Levi S.
Peterson's The Backslider (1986) and Richard Dutcher's
"Expiation" (2013).
3.4.6 See also

Capital punishment
Execution by ring squad
Gladdenites (Attempted move to Utah)
3.4.7 Notes
[1] https://www.lds.org/scriptures/nt/1-cor/5.5?lang=eng#4
[2] The Church of Jesus Christ of Latter-day Saints (201006-17). Mormon church statement on blood atonement.
Deseret News. Retrieved 2010-09-25.
[3] (Campbell 1988, ch. 11)
[4] (Stenhouse 1873, pp. 46771)
[5] (Quinn 1997)
Brigham Young formalized and anointed

these assassins as the Danites, whose mission
included espionage, suppression of information, and quietly, permanently disposing of
people who threatened the Mormon prophet
or the Latter-day Saint organization. Again,
not many Mormons know this detail of Church
history, but every now and then, Utah papers
record murders with uniquely Mormon avoring (death by temple-sanctioned methods, for
example), and the word that goes out on the
Latter-day grapevine is Danite.[79]
Sally Denton, in her book American Massacre, claims
that the Danites and blood atonement had a prominent
role in 19th century Utah society. Denton attributes the
creation of the Danites to Joseph Smith as his secret
group of loyalists and suggests that they became one
[6] FLDS Church Holds Fast to Doctrine of Blood Atonement

[7] Ocial LDS letter repudiating blood atonement
[8] Stack, Peggy Fletcher, Concept of Blood Atonement Survives in Utah Despite Repudiation, Salt Lake Tribune
November 5, 1994 notes that In the past decade, potential jurors in every Utah capital homicide were asked
whether they believed in the Mormon concept of 'blood
atonement.'" In 1994, when the defense in the trial of
James Edward Wood alleged that a local church leader
had talked to Wood about shedding his own blood, the
LDS First Presidency submitted a document to the court
that denied the churchs acceptance and practice of such a
doctrine, and included the 1978 repudiation. Stack, Peggy
Fletcher, 1994. The article also notes that Arthur Gary
Bishop, a convicted serial killer, was told by a top church
leader that blood atonement ended with the crucixion
of Jesus Christ.
[9] Alma 34:11-17: Now there is not any man that can sacrice his own blood which will atone for the sins of another.
Now, if a man murdereth, behold will our law, which is
just, take the life of his brother? I say unto you, Nay.
But the law requireth the life of him who hath murdered;
therefore there can be nothing which is short of an innite atonement which will suce for the sins of the world.
Therefore, it is expedient that there should be a great and
last sacrice, and then shall there be, or it is expedient
there should be, a stop to the shedding of blood; then shall
the law of Moses be fullled; yea, it shall be all fullled,
every jot and tittle, and none shall have passed away. And
behold, this is the whole meaning of the law, every whit
pointing to that great and last sacrice; and that great and
last sacrice will be the Son of God, yea, innite and eternal.
[10] Doctrine and Covenants 132, verses 26 and 27: Verily,
verily, I say unto you, if a man marry a wife according
to my word, and they are sealed by the Holy Spirit of
promise, according to mine appointment, and he or she
shall commit any sin or transgression of the new and everlasting covenant whatever, and all manner of blasphemies,
and if they commit no murder wherein they shed innocent blood, yet they shall come forth in the rst resurrection, and enter into their exaltation; but they shall be
destroyed in the esh, and shall be delivered unto the
buetings of Satan unto the day of redemption, saith the
Lord God. The blasphemy against the Holy Ghost, which
shall not be forgiven in the world nor out of the world, is
in that ye commit murder wherein ye shed innocent blood,
and assent unto my death, after ye have received my new
and everlasting covenant, saith the Lord God; and he that
abideth not this law can in nowise enter into my glory, but
shall be damned, saith the Lord.
[11] Journal of Discourses Vol. 4, p. 215-221
61
[27] George A. Smith later changed his views on capital

punishment, and would write the rst criminal code
in Utah which allowed execution by ring squad and
decapitation.(Gardner 1979, p. 14)
[28] rst manuscript version, minutes of general conference,
LDS Archives. See Quinn 1997, p. 531, n.140.
[29] April 6, 1844 statement compiled on April 24, 1844 by
Thomas Bullock, LDS Archives. See Quinn 1997, p. 531,
n.140.
[30] (Roberts 1932)
[31] (Roberts 1932, p. 597)
[32] Diary of Thomas Bullock, 13 December 1846
[33] Diary of Willard Richards, December 20, 1846; Watson,
Manuscript History of Brigham Young, 1846-1847, p.
480.
[34] Diary of Mary Haskin Parker Richards, 16 April 1848.
[35] Daniel Davis diary, 8 July 1849, LDS archives, quoted in
(Quinn 1997, p. 247).
[36] (Gardner 1979, p. 13)
[37] John D. Lee Diary, March 3, 1849.
[38] John D. Lee Diary, March 17, 1849.
[39] Earlier, when Young had heard that a black Mormon in
Massachusetts had married a white woman, he told the
Quorum of the Twelve Apostles that he would have them
killed if they were far away from the Gentiles. Minutes
of the Quorum of the Twelve Apostles, 3 December 1847,
6, LDS archives, cited in Quinn 1997, p. 251.
[12] (Gardner 1979, p. 10)
[40] Confessions of John D. Lee, photomechanical reprint of

the original 1877 edition, pages 282-284
[13] Alma 42:19; see also 2 Nephi 9:35; Alma 27:6-9
[41] Young 1867, p. 30
[14] Book of Mormon, Alma 24:10
[42] Tell it All, page 169
[43] Wife No. 19, page 274
[16] Bible, King James Version, Genesis 4:10
[44] Quinn, Extensions of Power, p. 256 and Daily Union

Vedette, 15 December 1866.

[18] Book of Mormon, 2 Nephi 26:3
[19] (Buerger 2002, p. 134)
[20] (Buerger 2002, p. 134)
[21] (Buerger 2002, pp. 13940)
[22] Journal of Discourses 18:361 (May 6, 1877)
[23] (Buerger 2002, p. 141)
[24] (Roberts 1909, p. 296)
[25] This statement is found in Roberts 1902, p. 435, which
was written by Willard Richards in 1843.(Jessee 441)
[26] (Peck 1839, pp. 26, 5455)
[45] O'Donovan, Connell. The Life and Murder of Thomas

Coleman in Theocratic Utah (PDF). connellodonovan.com.
[46] Young 1863, p. 108
[47] Young 1863, p. 110 Young also declares that he is neither
an abolitionist nor a pro-slavery man but that if he had to
choose, he would be against the pro-slavery side of the
question.
[48] Blood Atonement. Foundation for Apologetic Information and Research.
[49] Brigham Young/Race mixing punishable by death
[50] Bagley (2004, p. 379)
[51] (Cannon & Knapp 1913, p. 202)
62
CHAPTER 3. DOCTRINE
[52] (Taylor 1884, pp. 1011)
[76] Krakauer 2003, pp. 266267
[53] JD 7:236 (August 28, 1859)
[77] Krakauer 2003, pp. 26667
[54] Redirect URL
[78] The Los Angeles Times (September 20, 1992) listed her
death as suicide.
[55] (Penrose 1880, p. 664)

[56] Redirect URL
[57] Alma 24:10, 54:7
[58] D&C 42:18
[79] Beck 2005, p. 190 LDS scholars note a contradiction

between the existence of a Latter-day grapevine that is
aware of Danites and the statement that not many Mormons know this detail of Church history
[80] Denton 2003, p. 16
[59] (Penrose 1883, p. 376)

[81] Denton 2003, pp. 70, 106
[60] Roberts, B. H. (1930), Blood Atonement,
Comprehensive History of The Church of Jesus Christ of
Latter-day Saints 4, Salt Lake City: Deseret News Press,
pp. 126137. Unveried online reprint.
[61] Evans 1920, pp. 1056
[62] Smith 1954, pp. 1356
[63] LDS Church (1970), The Doctrine and Covenants Containing Revelations Given to Joseph Smith, Jr., the Prophet
With an Introduction and Historical and Exegetical Notes,
Revised Edition, Salt Lake City: Deseret Book, p. 829.
[64] Smith 1954, pp. 133138
[65] Mormon Doctrine at 92
[66] McConkie 1978
[67] Snow, Lowell M, Blood Atonement, Encyclopedia of
Mormonism, archived from the original on 2007-01-07,
[68] Smith 1954, p. 136
[69] Denton 2003, p. 230
[70] Methods of Execution. Death Penalty Information Center. 2010. Retrieved 2010-06-17.
[82] Denton 2003, p. 106
3.4.8 References
1. Bagley, Will (2004), Blood of the Prophets: Brigham
Young and the Massacre at Mountain Meadows, Norman: University of Oklahoma Press, ISBN 0-80613639-1.
2. Bancroft, Hubert Howe (1889), The Works of Hubert Howe Bancroft: History of Utah, 15401886
26, San Francisco: History Company.
3. Beck, Martha (2005), Leaving the Saints, New York:
Crown Publishers, ISBN 0-609-60991-2.
4. Buerger, David John (2002), The Mysteries of Godliness: A History of Mormon Temple Worship (2nd
ed.), Salt Lake City: Signature Books, ISBN 156085-176-7.
5. Campbell, Eugene E. (1988), Establishing Zion: The
Mormon Church in the American West, 18471869,
Salt Lake City: Signature Books.
[71] Stack, Peggy Fletcher (2010-05-21). Gardners date with

ring squad revives talk of Mormon blood atonement.
The Salt Lake Tribune. pp. 13. Retrieved 2010-06-18.
6. Cannon, Frank J.; Knapp, George L. (1913),

Brigham Young and His Mormon Empire, New York:
Fleming H. Revell Co..
[72] Sanchez, Ray (2010-06-18). Ronnie Lee Gardner Executed by Firing Squad in Utah. Good Morning America.
pp. 14. Retrieved 2010-06-18.
7. Cummings, Richard J (1982), Quintessential Mormonism: Literal-mindedness as a Way of Life,

Dialogue: A Journal of Mormon Thought 15 (4).
[73] Donaldson, Amy (1996-02-09). Inmate threatens to sue

if state won't let him die by ring squad. Deseret News.
p. A1. Retrieved 2010-09-25.
8. Denton, Sally (2003), American Massacre: The

Tragedy at Mountain Meadows, September 1857,
London: Secker & Warburg, ISBN 0-436-27601-1.
[74] Cummings 1982, p. 96 [M]any of Joseph Smiths followers have to outdo the Prophet himself in the pursuit of
literalism, a trend which has led to many doctrinal distortions and ecclesiastical abuses.
[75] Dougherty, John (2005-11-10). Wanted: Armed and
Dangerous. Retrieved 2007-03-08. Dougherty states:
There is a credible report that Jes wants to begin practicing a 19th-century Mormon doctrine calling for the ritualistic human sacrice of apostates who dissent from
his rules.
9. Evans, Richard C (1920), Forty Years in the Mormon

Church: Why I Left It, Self published.
10. Gardner, Martin R (Spring 1979), Mormonism
and Capital Punishment: A Doctrinal Perspective,
Past and Present, Dialogue: A Journal of Mormon
Thought 12 (1).
11. Grant, Jedediah M. (March 12, 1854), Discourse,
Deseret News (July 27, 1854) 4 (20), pp. 12.

12. Grant, Jedediah M. (September 21, 1856),
Rebuking Iniquity, in Watt, G.D., Journal of
Discourses by Brigham Young, President of the
Church of Jesus Christ of Latter-day Saints, His Two
Counsellors, and the Twelve Apostles 4, Liverpool:
S.W. Richards (published 1857), pp. 4951.
13. Jessee, Dean C. (1971), The Writing of Joseph
Smiths History (PDF), BYU Studies 11 (4): 439
73
14. Kimball, Heber C. (January 11, 1857a), The Body
of Christ-Parable of the Vine-A Wile Enthusiastic Spirit Not of God-The Saints Should Not Unwisely Expose Each Others Follies, in Watt, G.D.,
Journal of Discourses by Brigham Young, President
of the Church of Jesus Christ of Latter-day Saints,
His Two Counsellors, and the Twelve Apostles 4, Liverpool: S.W. Richards (published 1857), pp. 164
81.
15. Kimball, Heber C. (August 16, 1857b), Limits of
Forebearance-Apostates-Economy-Giving Endowments, in Watt, G.D., Journal of Discourses by
Christ of Latter-day Saints, His Two Counsellors,
and the Twelve Apostles 4, Liverpool: S.W. Richards
(published 1857), pp. 37476.
63
24. Penrose, Charles W. (November 17, 1880), Capital
Punishment for Capital Crime, Deseret News 29
(42), p. 664.
25. Penrose, Charles W. (July 4, 1883), An Unpardonable Oense, Deseret News 32 (24), p. 376.
26. Penrose, Charles W. (1884), Blood Atonement, As
Taught by Leading Elders of The Church of Jesus
Christ of Latter-day Saints, Salt Lake City.
27. Pratt, Parley P. (December 31, 1855), Marriage
and Morals in Utah, Deseret News (January 16,
1856) 5 (45), pp. 35657.
28. Quinn, D. Michael (1997), The Mormon Hierarchy: Extensions of Power, Salt Lake City: Signature
Books, ISBN 1-56085-060-4.
29. Roberts, B. H., ed. (1902), History of the Church of
Jesus Christ of Latter-day Saints 1, Salt Lake City:
Deseret News. See also: History of the Church of
Jesus Christ of Latter-day Saints
Deseret News.
Deseret News.
16. Krakauer, Jon (2003), Under the Banner of Heaven:

A Story of Violent Faith, Doubleday, ISBN 0-38550951-0.
32. Smith, Joseph Fielding (1954), McConkie, Bruce

R., ed., Doctrines of Salvation 1, Salt Lake City,
Utah: Bookcraft.
17. Lambert, Neal E.; Cracroft, Richard H. (March

1972), Through Gentile Eyes: A Hundred Years of
the Mormon in Fiction, New Era (Salt Lake City,
Utah: LDS Church).
33. Smith, Joseph Fielding (1957), The Doctrine of

Blood Atonement, Answers to Gospel Questions
(Salt Lake City: Deseret Book): 18091.
18. May, Dean L (1987), Utah: A Peoples History, Salt

Lake City, Utah: Bonneville Books, ISBN 0-87480284-9.
19. McConkie, Bruce R (1966), Mormon Doctrine (2
ed.), Salt Lake City.
20. McConkie, Bruce R (October 18, 1978), Letter
from Bruce R. McConkie to Thomas B. McAee.
21. McKeever, Bill, Blood Atonement - If It Was Never
Taught, Why Do So Many Mormons Believe It?,
Mormonism Research Ministry, retrieved 2013-0107.
22. Parker, Mike, Did Brigham Young Say that He
Would Kill an Adulterous Wife with a Javelin?,
Foundation for Apologetic Information & Research
(FAIR).
23. Peck, Reed (September 18, 1839), Reed Peck
manuscript, Quincy Adams City, Illinois.
34. Smith, Joseph (May 1971), The King Follett Sermon, Ensign (The Church of Jesus Christ of Latterday Saints). See also: The King Follett Sermon
35. Smith, William (October 29, 1845), A Proclamation, Warsaw Signal (Warsaw, Illinois) 2 (32).
36. Snow, Lowell M (1992), Blood Atonement, in
Ludlow, Daniel H., Encyclopedia of Mormonism,
New York: Macmillan
37. Stenhouse, T.B.H. (1873), The Rocky Mountain
Saints: a Full and Complete History of the Mormons,
from the First Vision of Joseph Smith to the Last
Courtship of Brigham Young, New York: D. Appleton.
38. Taylor, John (January 1884), Ecclesiastical Control
in Utah, North American Review 138 (326): 113.
39. Young, Brigham (February 5, 1852), Speech by
Gov. Young in Joint Session of the Legeslature (sic),
Brigham Young Addresses, Ms d 1234, Box 48,
folder 3, LDS Church Historical Department, Salt
Lake City, Utah.
64
40. Young, Brigham (May 8, 1853), President B.
Youngs Journey SouthIndian Diculties
WalkerWatching and PrayerThieves and Their
DessertsEastern IntelligenceFinancial State of
the ChurchGaining Knowledge, etc., in Watt,
G.D., Journal of Discourses by Brigham Young,
President of the Church of Jesus Christ of Latter-Day
Saints, His Two Counsellors, the Twelve Apostles,
and Others 1, Liverpool: F.D. & S.W. Richards
(published 1854), pp. 103120.
CHAPTER 3. DOCTRINE
StatesHow to Prolong Life, in Watt, G.D.; Sloan,
E.L.; Evans, D.W., Journal of Discourses Delivered
by President Brigham Young, His Two Counsellors,
and the Twelve Apostles, and Others 12, Liverpool:
Albert Carrington (published 1869), pp. 117123.
47. Young, Brigham (April 30, 1877), Interview with
Brigham Young, Deseret News (May 23, 1877) 26
(16), pp. 24243.
41. Young, Brigham (March 2, 1856a), The Necessity 3.4.9 External links
of the Saints Living up to the Light Which Has Been
Utah Lighthouse Ministry, Blood Atonement SecGiven Them, in Watt, G.D., Journal of Discourses
tion
by Brigham Young, President of the Church of Jesus Christ of Latter-day Saints, His Two Counsellors,
Bruce R. McConkie letter on Blood Atonement
the Twelve Apostles, and Others 3, Liverpool: Orson
cited above
Pratt (published 1856), pp. 221226.
Unforgivable sin and blood atonement (MormonWiki.org - evangelical wiki on Mormonism)
42. Young, Brigham (March 16, 1856b), Instructions
to the BishopsMen Judged According to their
KnowledgeOrganization of the Spirit and Body
Thought and Labor to be Blended Together, in 3.5 Mormonism and Freemasonry
Watt, G.D., Journal of Discourses by Brigham
Young, President of the Church of Jesus Christ of
The relationship between Mormonism and FreemaLatter-day Saints, His Two Counsellors, the Twelve
sonry began early in the life Joseph Smith, founder of the
Apostles, and Others 3, Liverpool: Orson Pratt (pubLatter Day Saint movement, as his older brother Hyrum
lished 1856), pp. 24349.
and possibly his father were Freemasons while the fam43. Young, Brigham (September 21, 1856c), The Peo- ily lived near Palmyra, New York. Nevertheless, in the
ple of God Disciplined by TrialsAtonement by late 1820s, the western New York region was swept with
the Shedding of BloodOur Heavenly FatherA anti-Masonic fervor, and the Book of Mormon, a foundaPrivilege Given to all the Married Sisters in Utah, tional sacred text published by Smith in 1830, describes
in Watt, G.D., Journal of Discourses by Brigham plots of murder and theft by conspirators acting under an
Young, President of the Church of Jesus Christ of ancient, secret oath.
Latter-day Saints, His Two Counsellors, and the By the 1840s, however, Smith and several prominent
Twelve Apostles 4, Liverpool: S.W. Richards (pub- Latter Day Saint had become Freemasons and founded
lished 1857), pp. 5163.
a lodge in Nauvoo, Illinois, in March 1842. Soon after joining Freemasonry, Smith introduced a temple
44. Young, Brigham (February 8, 1857), To Know endowment ceremony including a number of symbolic elGod is Eternal LifeGod the Father of Our Spir- ements that were essentially the same as their analogues
its and BodiesThings Created Spiritually First within Freemasonry. Smith remained a Freemason unAtonement by the Shedding of Blood, in Watt, til his death; however, later leaders in the movement
G.D., Journal of Discourses by Brigham Young, have distanced themselves from Freemasonry. In modern
President of the Church of Jesus Christ of Latter-day times, The Church of Jesus Christ of Latter-day Saints
Saints, His Two Counsellors, and the Twelve Apos- (LDS Church), the predominant Latter Day Saint sect,
tles 4, Liverpool: S.W. Richards (published 1857), holds no position for or against the compatibility of Mapp. 21521.
sonry with LDS Church doctrine.
45. Young, Brigham (March 8, 1863), The Persecutions of the SaintsTheir Loyalty to the
ConstitutionThe Mormon BattalionThe Laws
of God Relative to the African Race, in Watt, G.D.;
Long, J.V., Journal of Discourses Delivered by President Brigham Young, His Two Counsellors, and the
Twelve Apostles, and Others 10, Liverpool: Daniel
H. Wells (published 1865), pp. 104111.
3.5.1 Historical connections

A signicant number of leaders in the early Latter Day
Saint movement were Masons prior to their involvement
in the movement. Notable examples include Brigham
Young, Heber C. Kimball, John C. Bennett, Hyrum
Smith and Joseph Smith, Sr.
46. Young, Brigham (April 7, 1867), The Word of In the early 1840s, a Masonic Lodge was formed by LatWisdomDegeneracyWickedness in the United ter Day Saints who were Freemasons. Joseph Smith and
3.5. MORMONISM AND FREEMASONRY

his brother Hyrum became members of the newly formed
Nauvoo lodge. It appears that John C. Bennett had a particularly strong inuence in the spread of Freemasonry
among the Mormons, and soon over 1,500 Mormon men
in the city of Nauvoo were practicing Masons. Mormon
historian Reed Durham writes:
By 1840, John Cook Bennett, a former active leader in Masonry had arrived in
Commerce and rapidly exerted his persuasive
leadership in all facets of the Church, including Mormon Masonry. ... Joseph and Sidney
[Rigdon] were inducted into formal Masonry
... on the same day... being made Masons on
Sight by the Illinois Grandmaster.(Is There
No Help for the Widows Son?" by Dr. Reed C.
Durham, Jr., as printed in Joseph Smith and
Masonry: No Help for the Widows Son, Martin Pub. Co., Nauvoo, Ill., 1980, p. 17.) (This
freed Joseph from having to complete the ritual and memorization necessary to work ones
way through the rst three degrees.) Making
one A Mason on Sight is generally reserved
as an honor and is a rarity in occurrence.
65
The father, Joseph Smith, Sr., was a documented member in upstate New York. He
was raised to the degree of Master Mason on
May 7, 1818 in Ontario Lodge No. 23 of
Canandaigua, New York. An older son, Hyrum
Smith, was a member of Mount Moriah Lodge
No. 112, Palmyra New York.
Hyrum Smith was not only Josephs older brother, but
succeeded their father as Presiding Patriarch and Oliver
Cowdery as Assistant President of the Church.
Problems arose concerning the special dispensation

granted to the Nauvoo Lodge, brought by Bodley Lodge
No. 1, and on August 11, 1842, the special dispensation was suspended by the Grand Master until the annual
Communication of the Illinois Grand Lodge.[2] During
the short period covering its activities, this Lodge initiated 286 candidates and raised almost as many. John C.
Bennett reports an instance in which sixty-three persons
were elected on a single ballot.[2] This suspension was
later lifted and the Mormon Lodges resumed work although several irregularities in their practice were noted.
The irregularities centered on mass balloting (voting on
more than one candidate at a time) and not requiring prociency in each degree before proceeding to the next deIn 1842 Smith became a Master Mason, as indicated by gree (in many cases, initiates were being passed to the
in the History of the Church:
Fellowcraft degree and raised to the Master Mason degree within two days of being initiated as an Entered
Tuesday, [March] 15. I ociated as
Apprentice).[2] In 1844, the Mormon Lodges (of which
grand chaplain at the installation of the Nauvoo
there were ve at that time) were ordered to cease work by
Lodge of Free Masons, at the Grove near the
the Grand Lodge,[3] although they ignored the order and
Temple. Grand Master Jonas, of Columbus,
continued to function as clandestine lodges until Smiths
being present, a large number of people assemdeath.
bled on the occasion. The day was exceedingly ne; all things were done in order, and
universal satisfaction was manifested. In the
3.5.2 Similarities in symbology and ritual
evening I received the rst degree in Freemain the LDS Church
sonry in the Nauvoo Lodge, assembled in my
general business oce. History of the Church,
LDS Church temple worship shares an extensive comby Joseph Smith, Deseret Book, 1978, Vol.4,
monality of symbols, signs, vocabulary and clothing with
Ch.32, p.5501.)
Freemasonry, including robes, aprons, handshakes, ritualistic raising of the arms, etc.[4] The interpretation of
Smith was raised to the third degree of master mason on many of these symbols has been adapted to the Morsight by Grand Master Jonas of the Grand Lodge of Illi- mon narrative from their original meanings in Freemanois. This was fully within Jonas right of oce, but was sonry. For example, whereas Masons exchange secret
a fairly rare procedure.[1]
handshakes to identify fellow Freemasons, Mormonism
teaches that these handshakes must be given to sentinel
Wednesday, March 16. I was with the
angels in order for Mormons to be admitted into the
Masonic Lodge and rose to the sublime degree.
highest kingdom of heaven. LDS temple garments also
(History of the Church, Vol. 4, Ch.32, p. 552)
bear the Masonic symbols of the Square and Compass,
although the LDS Church has imbued these symbols with
In The Mormon Church and Freemasonry (2001), Terry religious meaning that exceeds the meaning of the symbols as intended by Freemasonry.
Chateau writes:
[The Joseph Smith family] was a Masonic
family which lived by and practiced the estimable and admirable tenets of Freemasonry.
Brigham Young is quoted as describing the origin of the

temple rituals in a fashion that is directly relates to the
story of Hiram Abi from Masonic folklore. Although
Young changed some of the key masonic aspects about
66
CHAPTER 3. DOCTRINE
Abi to t better with the LDS Churchs view of the temple, the story is the same:
Clyde R. Forsberg published Equal Rites: The Book

of Mormon, Masonry, Gender, and American Culture in 2004 through Columbia University Press.[8]
It is true that Solomon built a temple for the

purpose of giving endowments, but from what
we can learn of the history of that time they
gave very few if any endowments, and one of
the high priests [Hiram Abi] was murdered
by wicked and corrupt men, who had already
begun to apostatize, because he would not reveal those things appertaining to the priesthood
that were forbidden him to reveal until he came
to the proper place. (Discourses of Brigham
Young, compiled by John A. Widtsoe, Deseret
Book, 1977)
Greg Kearney, an endowed Mormon who is also a

Freemason, gave a presentation of the issue of Mormonism and Freemasonry at the 2005 conference of
the Foundation for Apologetic Information and Research.[1]
When Smith was in Carthage Jail in 1844, after he red

his last round in a small pepper-box pistol, he ran to the
window and held up his arms and may in what may have
been a Masonic call of distress, hoping Masons in the
contingent would honor this call and not re on him. It is
recorded that he ran towards the open window with uplifted hands, and proclaimed, Oh Lord my God.[5] Most
people see this as only a plea to God for aid, although others suspect otherwise.[6]
3.5.3
Modern ocial LDS Church policy
In 2009 Matthew B. Brown published Exploring the

Connection Between Mormons and Masons.[9]
A forthcoming book called Method Innite:
Freemasonry and the Mormon Restoration has been
anticipated for some years.[8][10][11][12][13][14]
In 2014, the Joseph Smith Foundation produced
the documentary Statesmen & Symbols: Prelude to
the Restoration exploring Joseph Smiths involvement in Freemasonry. The DVD also details connections with Masonic symbols among the Chinese, Hopewell Indians, Early Christians, American
Founding Fathers and the Egyptians. http://www.
zionvision.com/symbols
In 2014, Michael W. Homer published Josephs
Temples: The Dynamic Relationship Between
Freemasonry and Mormonism, a condensation of the
last 40 years of scholarship on the issue.[13]
From 1925 to 1984, the Grand Lodge of Utah prohibited

members of the LDS Church from joining, but no other 3.5.5 See also
Grand Lodge followed this ban and Latter-day Saints
Christianity and Freemasonry
were free to join Lodges outside Utah. In 1984, the Grand
Lodge of Utah ocially dropped its anti-Mormon po Walker Lewis
sition and allowed LDS Church members to join. To Master Mahan
day there is no formal obstacle in Utah or in any other
Grand Lodge preventing Latter-day Saints from becom Salt Lake Masonic Temple
ing Freemasons. Since 1984 several of the Grand Masters of the Grand Lodge of Utah have been Latter-day
Secret combination (Latter Day Saints)
Saints.
The presidency of the LDS Church has not made an ocial statement as to whether or not Freemasonry is com- 3.5.6 Notes
patible with church membership. However Don LeFevre,
[1] Kearney, Greg (2005), The Message and the Messenger:
a past spokesman for the church has said the church
Latter-day Saints and Freemasonry, 2005 FAIR Conferstrongly advises its members not to aliate with organience (Foundation for Apologetic Information & Research)
zations that are secret, oath-bound, or would cause them
to lose interest in church activities.[7] There are many [2] Goodwin (1920).
LDS Masons in Utah and other Grand Lodges who serve
[3] Brodie (1971, p. 367).
and have served in various leadership positions, including Grand Masters, other Grand Ocers, and Worshipful [4] Goodwin (1920, pp. 5459).
Masters.
[5] Times and Seasons, vol. 5 no. 13 [July 15, 1844], p. 585.
3.5.4
Recent explorations of the issue
In 2003 Phillip Freiberg presented a short research

paper on the topic at Brigham Young University and
Utah Wasatch Lodge No.1
[6] Durham, Reed C. (April 20, 1974), Is There No Help

For The Widows Son?, Mormon History Association convention, Nauvoo, Illinois; Unauthorized transcription by
Melvin B. Hogan, as found at mormonismi.net.
Another version of Hogans transcription as found at
CephasMinistry.com.
3.5. MORMONISM AND FREEMASONRY
[7] Salt Lake Tribune, Section D1, February 17, 1992.

[8] Literski, Nicholas S. (2005), Mormonism, Masonry, and
Mischief: Clyde Forsbergs Equal Rites, FARMS Review
17 (1): 110, retrieved 2009-12-31.
67
Forsberg, Clyde R. (2004), Equal rites: the Book of
Mormon, Masonry, gender, and American culture,
New York: Columbia University Press, ISBN 9780-231-12640-3.
[9] Literski, Nick (October 29, 2009). Book Review: Exploring the Connection Between Mormons and Masons.
Mormon Matters. Retrieved 2009-12-31.
Goodwin, S.H. (1920), Mormonism and Masonry:

Origins, Connections and Coincidences Between Mason and Mormon Temple/Templar Rituals.
[10] Literski, Nicholas S. An Introduction to Mormonism and

Freemasonry. The Signature Books Library. Signature
Books. Retrieved 2009-12-31.
Homer, Michael W. (1992), Masonry and Mormonism in Utah, 18471984, Journal of Mormon
History 18 (2): 5796.
[11] Stack, Peggy Fletcher (September 10, 2009) [2006].

Mormon-Mason ties: Whats fact, whats ction. The
Salt Lake Tribune. Retrieved 2014-12-08.
[12] Forthcoming. Greg Koord Books. Retrieved 200912-31.
[13] Benjamin Park (September 24, 2014). Book Review:
Michael Homer, Josephs Temples: The Dynamic Relationship Between Freemasonry and Mormonism". Juvenile Instructor. Retrieved 2014-12-08.
[14] See comment from Joe Steve Swick III on October 31,
2014 at 236: Encountering Other Traditions, Part 1:
Freemasonry. Mormon Matters. June 19, 2014. Retrieved 2014-12-08.
3.5.7
References
Anderson, Devery S.; Bergera, James, eds. (2005).

Joseph Smiths Quorum of the Anointed, 1842-1845:
A Documentary History. Salt Lake City: Signature
Books. ISBN 1-56085-186-4. OCLC 57965858..
Brodie, Fawn M. (1971), No Man Knows My History: The Life of Joseph Smith (2nd ed.), New York:
Knopf, ISBN 0-394-46967-4.
Brooke, John L. (1994), The Reners Fire: The
Making of Mormon Cosmology, 16441844, Cambridge: Cambridge University Press.
Homer, Michael W. (1994), Similarity of Priesthood in Masonry: The Relationship between

Freemasonry and Mormonism., Dialogue: A Journal of Mormon Thought 27 (3): 1113.
Homer, Michael W. (2014), Josephs Temples: The
Dynamic Relationship Between Freemasonry and
Mormonism, Salt Lake City: University of Utah
Press, ISBN 9781607813446.
Hogan, Mervin B. (1967), Mormonism and Free
Masonry under Covert Masonic Inuences, The
Royal Arch Mason 9 (Spring): 311.
Hoyos, Arturo; Morris, S. Brent (2004), Freemasonry in Context: History, Ritual, Controversy, Lanham, Md.: Lexington Books.
Morgan, William (1826), Illustrations of Masonry
by One of the Fraternity Who has devoted Thirty
Years to the Subject: God said, Let there be Light,
and there was light, Batavia, N.Y.: David C. Miller,
LCCN 01005502, OCLC 22186577.
Walgren, Kent L. (1982), James Adams: Early
Springeld Mormon and Freemason, Journal of the
Illinois State Historical Society 75 (Summer): 121
36.
Buerger, David John (1987), The Development of 3.5.8 Further reading

the Mormon Temple Endowment Ceremony, Dialogue: A Journal of Mormon Thought 20 (4): 3376.
Ivins, Anthony W. (1934), The Relationship of
Mormonism and Freemasonry, Salt Lake City,
Buerger, David John (2002), The Mysteries of GodUT: Deseret News Press, OCLC 9638443. Online
liness: A History of Mormon Temple Worship (2nd
reprint
at shields-research.org.
Bullock, Steven C. (1996), Revolutionary Brotherhood: Freemasonry and the Transformation of the
American Social Order, 1730-1840, Chapel Hill,
NC: University of North Carolina Press.
Compton, Todd (1997), In Sacred Loneliness: The
Plural Wives of Joseph Smith, Salt Lake City: Signature Books, ISBN 1-56085-085-X.
Lindsay, Je, LDSFAQ (Mormon Answers)", jefindsay.com |contribution= ignored (help). - apologetic discussion of Mormonism and freemasonry
Tanner, Jerald and Sandra (1969), 13. Captain
Morgan and the Masonic Inuence in Mormonism,
The Mormon Kingdom Vol. 1, Utah Lighthouse
Ministry, OCLC 19836200. - polemic discussion
of Mormonism and freemasonry
68
3.6 Finances of The Church of Jesus Christ of Latter-day Saints
CHAPTER 3. DOCTRINE
accordance with established church policy. In addition, the church engages a public accounting rm (currently Deloitte & Touche) to perform annual audits in
the United States of its not-for-prot,[6] for-prot,[7] and
some educational[8][9] entities.
3.6.1 History
See also: United Order and Kirtland Safety Society
In the 1880s and '90s, the LDS Church fell into severe
nancial distress due to several factors that were exacerbated by the nationwide economic depression that began
with the Panic of 1893.
This 15-barreled silo at Welfare Square contains enough wheat

to feed a small city for 6 months.[1]
Under the provisions of the anti-polygamy Edmunds

Tucker Act of 1887 which were upheld in the 1890
Supreme Court ruling Late Corporation of the Church
of Jesus Christ of Latter-Day Saints v. United States, the
U.S. government had conscated LDS Church property,
including tithing money donated by members (real estate
such as churches and temples was never seized, though
the Edmund-Tucker act allowed for such seizures). Additionally, the LDS Church had borrowed extensively to
nance a variety of infrastructural developments such
as gristmills and after the 1893 nancial crisis the LDS
Church was unable to make timely payments on their
loans;Wilford Woodru, Church President from 18891898, privately expressed doubt that the Church would
ever pay its debts.[10] Eventually the LDS Church obtained the backing of investment bank Kuhn, Loeb & Co.
to issue bonds backed by the labor of Utah residents.[10]
By the time Lorenzo Snow became Church president in

1898, the church was $2.3 million in debt.[11] Snow reemphasized the payment of tithing (giving 10% of ones income to the church) and by 1907 the church was completely out of debt and since then has not used debt to fund
its operations, even for capital projects.[12][13] An early pioneer venture of the LDS Church was ZCMI which lasted
When the LDS Church takes in more donations than it
from 1868 to divesting ZCMI Center Mall in 2007.
pays out in period expenses, it uses the surplus to build a
reserve for capital expenditures and for future years when
period expenses may exceed donations. The church in- 3.6.2 Current source of funding
vests its reserve to maintain the principal and generate a
reasonable return and directs its investments into income- Most of the LDS Churchs revenues comes in the
producing assets that may help it in its mission, such as form of tithes and fast oerings contributed by church
farmland- and communication-related companies and the members.[14] Tithing donations are used to support opCity Creek Center (see below).[2]
erations of the church, including construction and mainFinances of The Church of Jesus Christ of Latterday Saints (LDS Church) are similar to other non-prot
and religious organizations, where the principal source of
funding comes from the donations of its members and
the principal expense is in constructing and maintaining
facilities.
The LDS Church has not publicly disclosed its nancial

statements in the United States since 1959.[3] The church
does disclose its nancials in the United Kingdom[4] and
Canada[5] where it is required to do so by law. In the
UK, these nancials are audited by the UK oce of
PricewaterhouseCoopers.
tenance of buildings and other facilities, and are transferred from local units directly to church headquarters in
Salt Lake City, where the funds are centrally managed.[15]
It is estimated that about ten percent of its funding also
comes from income on its investments, mostly direct investments.
The LDS Church maintains an internal audit depart- Fast oerings donations are used to assist both church
ment that provides its certication at each annual general members and non-members in need. As part of the
conference that contributions are collected and spent in churchs welfare program, the funds may be used to stock
3.6. FINANCES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
69
a local Bishops Storehouse or food bank to assist in car- and other natural disasters around the world. The relief
ing for those in need.
eort has been recognized through many organizations
and political leaders, including the United States leaders
in reaction to the Hurricane Katrina relief eort by the
3.6.3 Use of funds
church.
The LDS Church uses most of its nancial resources
to construct and maintain buildings and other facilities.
The church also spends its funds on providing social welfare and relief and supporting missionary, educational,
and other church-sponsored programs.[16][17] and mission
presidents,[18] who serve full-time in these capacities, can
receive compensation from the church in the form of
housing, living allowances, and other benets while they
are on assignment. No funds are provided for services
rendered.
Construction of facilities
Education
The LDS Church uses donations to support all, or part, of
the Church Educational System (CES). As part of CES,
the church owns, operates, and subsidizes education at
Brigham Young University, BYUIdaho, BYUHawaii,
and LDS Business College. These four institutions of
higher education provide religious education, for both
church members and those of other faiths, in addition to
regular university and college-level degree programs.
CES also includes the seminary program for secondary
students (typically, ages 1418), and institutes of religion
for post-secondary students and adult learners. In 2011,
approximately 730,000 individuals were enrolled in seminary and institute programs in 147 countries.[22] CES
courses of study are separate from religious instruction
provided through church congregations.
The LDS Church builds additional chapels (structures

used for weekly worship and for baptisms) and temples
(structures used for eternal marriage and ordinances) as
wards and branches of the church are organized. On average, the church builds a little more than one chapel a
day. The church built about 40 smaller temples between
operates a handful of elementary and sec1998 and 2001. There are 149 operating temples (which The church also[23]
ondary
schools
in the Pacic Islands and Mexico.
includes 4 previously dedicated, but closed for renovation), 14 under construction, and 10 announced (not yet
under construction). (See List of temples of The Church
Other programs
of Jesus Christ of Latter-day Saints.)
Maintenance of facilities
The LDS Church pays to maintain its chapels and temples
around the world. These costs include repairs, utilities,
grounds maintenance, and specialized custodial work.
Members also assist with cleaning local chapels by providing general custodial work. These facilities are costcenters for the church, and maintaining them represents
a signicant use of the churchs funds.[19] The materials
used in church classes and the budgets to run activities
and other things done by the various congregations of the
church are also centrally funded. It also funds the printing
and distribution of manuals for classes, and funds all congregational activities through centralized budgeting.[20]
Social welfare and relief
The LDS Church operates a welfare distribution system,
as it encourages members to seek nancial assistance
from family and the church rst before seeking public
or state-sponsored welfare.[21] AgReserves Inc., Deseret
Cattle and Citrus Ranch, and Farmland Reserve, Inc. are
part of its welfare distribution system. Welfare resources
are distributed by local bishops but maintained by the
Presiding Bishopric. See Preparedness. It also sends relief aid to victims of earthquakes, tsunamis, hurricanes
The LDS Church also spends tithing funds collected on

missionary, youth, and other programs which the church
considers to be within its mission. Although the families of LDS missionaries (usually young men ages 18
25 or young women above age 19) generally pay US$400
a month for missions,[24] additional general funds of the
church support missionaries unable to pay for their own
missions. Church members may donate to assist in supporting these missionaries. Additionally, the church provides a mission oce and mission home for each of its
405 missions and pays for television advertising oering free copies of the Book of Mormon, the Bible, and
church-produced videos and DVDs. The cost of printing or producing these materials is covered by the church
and the materials are distributed for free. Throughout
the world, it also supports Scouting programs for young
men[25] and a youth organization for young women.
Volunteer labor
The LDS Church tempers its cash expenses through the
use of volunteer labor. In 1995, the churchs human resources department estimated that the 96,484 volunteers
serving at the time contributed services having an annual
value of $360 million. This data did not include those
serving as full-time church missionaries.[12]
70
3.6.4
CHAPTER 3. DOCTRINE
Assets
Zions Bancorporation
Zions Central Board of Trade

Time magazine estimated in 1996 that the churchs assets
[1]
exceeded $30 billion. This gure represents only one
side of the balance sheet and does not include current liabilities for maintenance, although the LDS Church incurs 3.6.6 Notes
virtually no long-term liabilities.[12] After the Time arti[1] Biema, David Van. (August 4, 1997). Kingdom Come
cle was published, the church responded that the nancial
150 (5). Time Magazine. Retrieved 2006-09-02. With
[26]
gures in the article were grossly exaggerated. Three
unusual cooperation from the Latter-day Saints hierarchy
years later, annual revenues were estimated to be $5 bil(which provided some nancial gures and a rare look at
lion, with total assets at $25 to $30 billion.[27] Whatever
LDS church businesses), TIME has been able to quanthe actual gure, some estimate that about two-thirds of
tify the LDS churchs extraordinary nancial vibrancy. Its
it is made up of non-income-producing facilities and the
current assets total a minimum of $30 billion.
land they sit on, including thousands of meetinghouses
and 141 temples the church operates worldwide, as well [2] http://www.huffingtonpost.com/2012/03/22/
city-creek-mormon-mall_n_1372695.html.
Missas educational institutions, such as Brigham Young Uniing or empty |title= (help)
versity. The remaining assets include direct investments
in for-prot businesses largely managed through Deseret [3] Stack, Peggy Fletcher. Order to release nancial data has
Management Corporation. Although the church is a taxLDS Church, courts on collision course. Salt Lake Triexempt organization, its for-prot entities generate unbune. July 13, 2007. Accessed 13 July 2007.
related business income that is subject to federal, state,
[4] - provided by the Charity Commission based on the Charand local income and other taxes.
ities Act
The churchs holdings include:

[5]
AgReserves Inc. - the largest producer of nuts in

the United States (circa. 1997)[1]
[6] Why Deseret Trust Company?" http://www.lds.org/

deserettrust/why.html. Accessed 15 May 2007.
Benecial Financial Group - An insurance and

nancial services company with assets of $3.1
billion.[28]
[7] Belo Corp Form 8-K. http://sec.edgar-online.com/1995/

04/10/00/0000950134-95-000692/Section3.asp.
Accessed 16 May 2007.
Bonneville International - the 14th largest radio

chain in the U.S.[1]
[8] Financial Planning.

nserve.byu.edu.
http:
//finserve.byu.edu/files/archives/Handouts/November%
202005/Finance%20Section%20Draft%207-Without%
20Requirements.doc. Accessed 16 May 2007.
Deseret News - a daily Utah newspaper, secondlargest in the state of Utah.[29]
[9] Finance. accredit.byu.edu. See page 9 of pdf document

available at http://accredit.byu.edu/resources/selfstudy/
Standard_7.pdf?lms=30. Accessed 16 May 2007.
Farmland Reserve Inc. - 228,000 acres (923 km)

in Nebraska,;[30] 51,600 acres in Osage County,
Oklahoma;[31] and over 312,000 acres (1,260 km) [10] Taylor, Samuel W. (1978). Rocky Mountain Empire: The
in Florida (dba Deseret Cattle and Citrus).[32]
Later-Day Saints Today. NY: Macmillan Pub. Co., Inc.,
1978, p.65-69.
Hawaii Reserves, Inc. - Miscellaneous church

holdings in Hawaii. When combined with the [11] Lorenzo Snow. http://historyofmormonism.com/2008/
Polynesian Cultural Center (the leading paid vis07/08/lorenzo_snow/ Accessed 2013-04-03.
itor attraction in Hawaii[33] ) and Brigham Young
University-Hawaii, LDS Church-related entities [12] Hinckley, Gordon B. "Of Missions, Temples, and Stewardship". Ensign. November 1995, p. 51.
generated revenue of $260 million for the Hawaii
[34]
economy in 2005.
[13] Godfrey, Matthew C. (2007). Religion, politics, and
3.6.5
See also
Deseret Industries
Deseret Manufacturing Company
Utah Property Management Associates
Utah-Idaho Sugar Company
sugar: the Mormon Church, the federal government, and

the Utah-Idaho Sugar Company, 1907-1921. Lehi, Utah:
Utah State University Press. pp. 4243. ISBN 0-87421658-3. OCLC 74988178.
[14] Church FinancesCommercial Businesses. Retrieved
2013-04-03.
[15] Edgley, Richard; Edling, Wilford G. Finances of the
Church. In Daniel H. Ludlow. Encyclopedia of Mormonism 2. New York: Macmillan. pp. 5079.
3.7. ACADEMIC FREEDOM AT BRIGHAM YOUNG UNIVERSITY
[16] Commentary: The Church and Its Financial Independence, MormonNewsroom.org (LDS Church), 12 July
2012
[17] Nadauld, Stephen D. (1992). Financial Contribution.
In Ludlow, Daniel H. Encyclopedia of Mormonism. New
York: Macmillan Publishing. pp. 509510. ISBN 0-02879602-0. OCLC 24502140.
[18] Day, Gerald J. (1992). Mission President. In Ludlow,
Daniel H. Encyclopedia of Mormonism. New York:
Macmillan Publishing. pp. 914915. ISBN 0-02879602-0. OCLC 24502140.
[19] Hinckley, Gordon B. "The Widows Mite".
Speeches. 17 September 1985.
BYU
[20] Explanation of budget allowance program

[21] The Stake Presidents Role in Welfare Services - General
Conference Oct 1978
[22] Seminaries and Institutes of Religion Annual Report for
2012 (PDF), LDS Church
[23] Mormon church earns $7 billion a year from tithing, analysis indicates. CNN.
[24] Acts of Faith: 2005 The News & Observer
[25] History of Scouting in the Church. Retrieved 2007-1107.
71

Arrington, Leonard J. (1992). Economic History
of the Church. In Ludlow, Daniel H. Encyclopedia
of Mormonism. New York: Macmillan Publishing. pp. 435441. ISBN 0-02-879602-0. OCLC
24502140.
Edgley, Richard; Edling, Wilford G. (1992).
Finances of the Church. In Ludlow, Daniel
H. Encyclopedia of Mormonism.
New York:
Macmillan Publishing. pp. 507509. ISBN 0-02879602-0.
Winter, Caroline (July 18, 2012). How the Mormons Make Money. Bloomberg Businessweek.
Archived from the original on 2016-01-21.
3.7 Academic freedom at Brigham

Young University
Academic freedom at Brigham Young University has
been the subject of several controversies regarding the
school, mostly focusing on its religious nature. In
1992, BYU issued a statement limiting academic freedom in certain areas, including language that attacked
The Church of Jesus Christ of Latter-day Saints, and language that violates the universitys honor code.
Since this statement was released, the university has received continued accreditation from the Northwest Commission on Colleges and Universities, which specically
approved of the new statement, as it was typical of many
religious institutions. In 1997, the American Association
of University Professors (with a membership of about
47,000) criticized BYU based on the wording of the new
400. ISBN 0-06-066371-5.
statement, as well as recent controversies involving sev[28] Financial Information.
benecialnancialgroup.com. eral professors allegedly denied their academic rights.
Cecilia Konchar Farr, David Knowlton, Gail T. Houston,
Benecial Financial Group. Retrieved on 2006-01-25.
are among the more notable controversies, although BYU
[29] Deseret News Publishing Company is a Subsidiary of has stated that these professors discharge was based on
Deseret Management Corporation a for-prot corporation issues other than academic speech.
[26] Hinckley, Gordon B. (November 1997). Latter-day
Saints in Very Deed. Ensign 27 (11): 85. Retrieved
2013-04-03. A recent magazine article praised us as a
well-run nancial institution of great wealth. It grossly
exaggerated the gures.
aliated with the Church .
On another side of the issue James D. Gordon III, one

[30] Duggan, Joe, Mormon land holdings rise. Lincoln Journal of the key administrators in the 1990s issues, has argued
that there is institutional academic freedom, the ability of
Star 2004-10-03.
an academic institution to dene its goals and objectives,
[31] 2008 Osage County Plat Book, Osage County Conserva- and that a private institution like BYU should be fully free
tion District
to pursue such.[1]
[32] Deseret Cattle and Citrus Ranch east of Orlando, Florida
is the worlds largest beef ranch, and the land is worth an
estimated $858 million. (Biema, 1997)
3.7.1 Academic freedom issues
[33] History from Polynesian Cultural Center website
University standards
[34] Pacic Business News (Honolulu), 6 March 2007.

Mormon entities contribute $173M to economy. Accessed 2013-04-03.
In a 1971 speech to a BYU faculty group, Martin B. Hickman, then the dean of BYUs College of Social Sciences,
argued that the decision to join the BYU faculty reected
72
CHAPTER 3. DOCTRINE
cal ecclesiastical leaders certifying that the faculty were
temple-worthy.[4]
BYU also does not allow o-campus groups to use
the campus for protests or demonstrations. On-campus
groups and students must apply for a permit.[5]
Northwest Association
In 1996, the Northwest Association of Schools and of

Colleges and Universities (the Northwest Association)
reviewed the Universitys academic freedom statement
and renewed its accreditation. The Northwest Association specically approved the Universitys academic freeLooking North from the Kimball Tower toward Mount Timpano- dom statement. Such accreditation standards permit regos
ligious colleges and universities to place limitations on
academic freedom so long as they publish those limitations candidly.[6] In addition, the Northwest Association
an acceptance of the values of the university and thus anyinvestigated almost all of the allegations that the AAUP
one who joined the faculty with this proper mindset would
had asserted regarding other individuals, concluding that
not have any academic freedom issues while there.[2]
the University had not violated academic freedom.[6]
In 1992, the university drafted a new Statement on Academic Freedom.[3] After receiving comment from faculty and others, the document was implemented by BYU American Association of University Professors
administrators on September 14, 1992. This document
specied that: Because the gospel encompasses all truth BYUs academic freedom policies have been criticized
and arms the full range of human modes of knowing, by the American Association of University Professors
the scope of integration for LDS scholars is, in principle, (AAUP). In 1997, they issued a report documenting the
[7]
as wide as truth itself.[3] However, citing BYUs role as cases of several professors concluding that infringea religious institution, the document allowed limitations ments on academic freedom are distressingly common
to be placed upon expression with students or in public and that the climate for academic freedom is distressingly
poor.[8]
that:
The AAUP report also contained, as an appendix, a re1. contradicts or opposes, rather than analyzes or dis- sponse authored by the BYU administration, which argued that BYU had the right to limit academic freedom
cusses, fundamental Church doctrine or policy;
in order to preserve the religious character of the school,
2. deliberately attacks or derides the Church or its gen- a right implied by a 1940 AAUP statement and generally
eral leaders; or
followed until 1970. In particular, BYU compared itself
to Gonzaga University, a Jesuit institution which prohib3. violates the Honor Code because the expression is
ited open espousal of viewpoints which contradict exdishonest, illegal, unchaste, profane, or unduly displicit principles of Catholic faith and morals.[8]
respectful of others.
BYU also stated that the academic freedom judgement process lacked transparency and objectivity.[8] The
"...The ultimate responsibility to determine harm to the
University mission or the church, however, remains AAUPs decision remained, however. In 1965, the
acavested in the Universitys governing bodiesincluding AAUP had stated that satisfactory conditions of [9]
demic
freedom
and
tenure
now
prevail
at
Gonzaga.
the University president and central administration and,
nally, the board of Trustees.[3]
In 1970, the AAUP had adopted a statement of Interpretive Comments in which the AAUP had stated, Most
church-related institutions no longer need or desire the
departure from the principle of academic freedom implied in the 1940 Statement, and we do not endorse such
a departure.[10] In 1998, the AAUP voted to censure
BYU, which remains on a list of censured institutions together with 46 other universities.[11]
Also in 1992, the university began including a clause

in its faculty contracts requiring LDS faculty to accept
the spiritual and temporal expectations of wholehearted
Church membership.[3] In 1993, contracts further required LDS faculty to maintain standards of conduct
consistent with qualifying for temple privileges[4] (referring to entry into LDS temples, for which one must meet
standards of activity and behavior in the LDS Church). In The AAUPs refusal to accommodate religiously ali1996, LDS faculty were required, as a condition of em- ated institutions of higher learning in connection with deployment, to obtain the yearly endorsement of their lo- sires to protect religious traditions in line with its own
3.7. ACADEMIC FREEDOM AT BRIGHAM YOUNG UNIVERSITY
73
1940 statement - in contrast to that accommodation by academic reasons claim that their publishing credentials
the Northwest Association - has been criticized.[10]
were stronger than many of their colleagues.
Case studies
BYUs academic freedom controversy has not always

been limited to religious matters. BYU placed physics
professor Steven E. Jones on paid leave in connection
with an internal investigation that a paper he authored
on the causes nding that the World Trade Center towers
fell on 9/11 because of pre-set explosives might not have
met scientic standards of peer review and his failure
of appropriately distancing himself from the University in his statements regarding his explosive theory.[17]
Mr. Jones accepted early retirement while the investigation was in its early stages.[17]
Soon after adopting their statement on academic freedom

in 1992, BYU took actions which some have viewed as
related to the implementation of the new academic freedom policy. For example, in late 1992, the universitys
board of trustees vetoed without comment a BYU proposal to invite Pulitzer Prize winner and Harvard University professor Laurel Thatcher Ulrich, an active feminist, to address the annual BYU Womens Conference.[12]
Since then, the University has also dismissed, denied continuing status, or censured faculty members who have 3.7.2 References
taken critical positions relating to ocial church policy
or leadership as well as those who for personal reasons [1] James D. Gordon III, Brigham Young University Studies,
did not pay a tithe to the LDS Church.[8]
Vol. 49, issue 2
For example, in 1993, BYU revoked the continuing status to Cecilia Konchar Farr, who had publicly advocated a pro-choice position on abortion. Farr was hired
as an English instructor and some felt her positions of
pro-choice were irrelevant to her assignment with the
school.[8] And to David Knowlton, who had discussed
the churchs missionary system at an independent Mormon forum, as well as making disparaging remarks about
LDS architecture.[8]
In 1996, BYU dismissed Gail T. Houston, an English professor, despite positive votes from her English Department and the College Committee.[8] One of the reasons
for this action was her advocacy of prayer to Heavenly
Mother.[13] Also in 1996, professor Brian Evenson resigned in protest after receiving a warning from BYU administration over some violent images in one of his short
stories.[8]
In 2006, part-time faculty instructor Jerey Nielsen's
contract was not renewed after he wrote an op-ed piece
in the June 4 Salt Lake Tribune which criticized and opposed the LDS Churchs stance on same-sex marriage.[14]
[15]
Also in early 2006, BYU discontinued the contract
of Darron Smith, another part-time faculty instructor.
Smith was one of the few African Americans teaching on
BYU campus. He claims that his contract was not continued because he called for the LDS Church to address
lingering issues of racism. Smith was co-editor of the
book Black and Mormon, which has received favorable
reviews. Although Smith was let go, Gordon B. Hinckley, then president of the LDS Church, made public statements against racism shortly thereafter. Ocially, BYU
spokespeople generally framed the actions in the cases of
Farr, Knowlton, and Houston as relating to the quality of
the professors scholarship, and sometimes to unspecied
misbehavior, rather than the controversial content of the
aected professors academic activities.[16]
[2] Ernest L. Wilkinson, ed., Brigham Young University: The

First 100 Years. Vol. 4, p. 63
[3] Archived August 26, 2006 at the Wayback Machine
[4] BYU Division of Continuing Education (PDF).
Ce.byu.edu. Retrieved 2010-05-14.
[5] Walsh, Tad (2007-04-04). Y. campus protests to be
rather decorous. Deseret Morning News. Archived from
the original on 6 April 2007. Retrieved 2007-04-04.
[6] THE ISSUE OF ACADEMIC FREEDOM: AN INTERVIEW
WITH JIM GORDON
[7] See Brigham Young University#Case studies
[8] Academic Freedom and Tenure: Brigham Young University (PDF). Retrieved 2010-07-26.
[9] McConnell, Michael W. (October 1990).
Academic Freedom in Religious Colleges and Universities. Law and Contemporary Problems (Duke University School of Law) 53 (3: Summer 1990): 303
324. doi:10.2307/1191799. ISSN 0023-9186. JSTOR
1191799.
[10] Hardy, Lee. The Value of Limitations. Aaup.org. Retrieved 2011-01-24.
[11] Censure List. AAUP. Archived from the original on 22
December 2010. Retrieved 2011-01-24.
[12] Wilson, Robin. (March 24, 2006). A Well-Behaved
Scholar Makes History. The Chronicle of Higher Education. v. 52 (29), page A12.
[13] Times and Seasons peace on removal of Houston
[14] Washington Post. Washington Post. 2006-06-14. Retrieved 2011-01-24.
[15] Schultz, Gudrun (2006-06-15). Utah Mormon University Lets Go of Professor. LifeSite News.
Nevertheless, some critics viewed these dismissals as a [16] The Issue of Academic Freedom: An Interview with Jim
kind of purge.[8] Some of the professors dismissed for
Gordon. BYU Magazine. Winter 1997.
74
CHAPTER 3. DOCTRINE
[17] BYU professor in dispute over 9/11 will retire. Deseretnews.com. 2006-10-22. Retrieved 2011-01-24.
3.8 September Six

The September Six were six members of The Church of
Jesus Christ of Latter-day Saints (LDS Church) who were
excommunicated or disfellowshipped by the church in
September 1993, for allegedly publishing scholarly work
against Mormon doctrine or criticizing church doctrine or
leadership. The term September Six was coined by The
Salt Lake Tribune and the term was used in the media and
subsequent discussion. The LDS Churchs action was referred to by some as evidence of an anti-intellectual posture on the part of church leadership.[1][2]
3.8.1
3.8.2 Short biographies of the six individuals

Lynne Kanavel Whitesides
Lynne Kanavel Whitesides is a Mormon feminist noted
for speaking on the Mother in Heaven. Whitesides was
the rst of the group to experience church discipline.
She was disfellowshipped September 14, 1993. Though
technically still a member, Whitesides claims that she
burst out of the church and her marriage in 1993, and
now considers herself a practitioner of Native American
philosophies.[7]
Avraham Gileadi
Avraham Gileadi is a Hebrew scholar and literary analyst
LDS Church measures against the who is considered theologically conservative. Following
his 1981 Ph.D. in Ancient Studies from Brigham Young
September Six
Except for Lynne Kanavel Whitesides, all of the

September Six were excommunicated; Whitesides was
disfellowshipped, a lesser sanction that does not formally
expel one from church membership. To date, three of the
September Six have retained or regained church membership: Avraham Gileadi[3] and Maxine Hanks,[4] who
were rebaptized, and Lynne Whitesides, who remains a
disfellowshipped member.
While the LDS Church sometimes announces when a
prominent member has been excommunicated, the default policy is to refuse to publicly discuss details about
the reasons for any excommunication, even if details of
the proceedings are made public by that person. Such
disciplinary proceedings are typically undertaken locally,
initiated by leaders at the ward or stake level, but at least
one of the September Six has suggested his excommunication was orchestrated by higher-ranking LDS Church
leaders.[5] Procedures pertaining to the organization of
these disciplinary councils is found in the LDS Churchs
scriptural Doctrine and Covenants section 102, as well as
in the churchs administrative Handbook 1; when a member is summoned to these councils they are notied beforehand by their local church leaders.
The LDS Church later excommunicated sisters Janice
Merrill Allred in 1995 and Margaret Merrill Toscano in
2000, writers who had collaborated with several of the
September Six and were also involved in disciplinary actions during 1993.[6]
University, he published a new interpretive translation of

the Book of Isaiah in 1988, and a study of its eschatological prophesies in 1991. Mormon scholars including Hugh
Nibley, Truman G. Madsen and Ellis Rasmussen praised
his work, but his argument that the Isaiah prophesies
pointed to a human Davidic king who would emerge
in the last days, apart from Jesus Christ, was controversial, and his second book was pulled from the shelves by
its publisher, LDS Church-owned Deseret Book.[8] The
reasons for his excommunication on September 15 are
unclear. According to Margaret Toscano (whose husband was among the September Six and who would also
later be excommunicated), Gileadis books interpreting
Mormon scripture challenged the exclusive right of leaders to dene doctrine,[9] a characterization that Gileadi
himself disputes.[10] The church afterwards reversed its
disciplinary action against him and expunged it from the
churchs records, meaning it was to be ocially regarded
as having never happened.[10] Gileadi is currently an active member of the church.[11][12] He has continued to
write books on Isaiah, including The Literary Message of
Isaiah (2002) and Isaiah Decoded: Ascending the Ladder
to Heaven (2002).
Paul Toscano
Paul Toscano is a Salt Lake City attorney who coauthored, with Margaret Merrill Toscano, a controversial
book, Strangers in Paradox: Explorations in Mormon TheOther than the summons sent to each of the six (speci- ology (1990), and, in 1992, co-founded The Mormon Alfying that their behavior was contrary to the laws and liance; he later wrote the book The Sanctity of Dissent
order of the church), the LDS Churchs point of view is (1994) and its sequel The Sacrament of Doubt (2007).
missing as to why each of the September Six was disci- He was excommunicated from the church on September
plined. Based on their own comments and other sources, 19, 1993; the reasons for his excommunication, as rethe following brief bios oer some perspective regarding portedly given by church leaders, were apostasy and false
the six individuals discipline and their current relation- teaching. According to Toscano, the actual reason was
ship to Mormonism.
insubordination in refusing to curb his sharp criticism of
3.8. SEPTEMBER SIX

LDS Church leaders preference for legalism, ecclesiastical tyranny, white-washed Mormon history, and hierarchical authoritarianism that privilege the image of the
corporate LDS Church above its commitment to its members, to the teachings and revelations of founder Joseph
Smith, and to the gospel of Jesus Christ.[13]
In 2007, Toscano wrote that he lost his faith like losing your eyesight after an accident"; he regrets that LDS
Church leaders have disregarded his criticisms of what he
considers the churchs growing anti-intellectualism, homophobia, misogyny, and elitism.[14]
Toscanos wife Margaret faced her own disciplinary
council for her doctrinal and feminist views and was excommunicated on November 30, 2000. Some view her
excommunication as constituting a seventh member of
the September Six, as she was summoned in 1993, but ecclesiastical focus shifted to her husband; Margarets discipline was delayed until 2000.[15] Margaret later wrote
The Missing Rib: The Forgotten Place of Queens and
Priestesses in the Establishment of Zion, as well as the
tenth chapter of Transforming the Faiths of our Fathers:
Women who Changed American Religion (2004), edited
by Ann Braude.[16]
Maxine Hanks
75
polygamy from 1890 until 1904, after the 1890 Manifesto
when the church ocially abandoned the practice.[19] He
also authored the 1987 book, Early Mormonism and the
Magic World View, which argues that early Mormon leaders were greatly inuenced by folk magic and superstitious beliefs including stone looking, charms, and divining rods. He was excommunicated September 26.
Quinn had been summoned to a disciplinary council to
answer charges of of conduct unbecoming a member
of the Church and apostasy, including "'very sensitive
and highly condential' matters that were not related to
Michaels historical writings.[20] Anderson has suggested
that the allusion to Michaels sexual orientation, which
Michael had not yet made public, was unmistakable.[20]
Quinn has since published several critical studies of Mormon hierarchy, including his two-volume work of The
Mormon Hierarchy: Origins of Power and The Mormon Hierarchy: Extensions of Power. He also authored
the 1996 book Same-Sex Dynamics Among NineteenthCentury Americans: A Mormon Example, which argues
that homosexuality was not uncommon among early Mormons, and was not seen as a serious sin or transgression.
Despite his excommunication and critical writings,
Quinn, who is now openly gay,[21] still considers himself
to be a Latter-day Saint.[20]
Maxine Hanks is a Mormon feminist theologian who 3.8.3 See also

compiled and edited the book Women and Authority: Reemerging Mormon Feminism (1992). She was excommu Criticism of The Church of Jesus Christ of Latternicated on September 19 (along with fellow contributor
day Saints
D. Michael Quinn). In February 2012, Hanks was re Mormonism and history
baptized as a member of the church.[17]
Strengthening Church Members Committee
Lavina Fielding Anderson
Ordain Women
John Dehlin
Lavina Fielding Anderson is a Mormon feminist writer
who edited the books Sisters in Spirit: Mormon Women
Janice Merrill Allred
in Historical and Cultural Perspective (1992), and Lucys
Book, the denitive edition of the Lucy Mack Smith nar Mormon feminism
rative. She is a former editor for the Ensign and served as
editor for the Journal of Mormon History from 1991 until
May 2009. She was excommunicated September 23.
3.8.4 Notes
Anderson continues to attend LDS Church services as
a non-member. She writes on Mormon issues, including editing the multi-volume Case Reports of the Mormon
Alliance, an ongoing collection of interviews with Mormons who believe they were unfairly disciplined by the
church.[18]
D. Michael Quinn
Main article: D. Michael Quinn
D. Michael Quinn is a Mormon historian. Among
other studies, he documented LDS Church-sanctioned

370.
[2] One Nation Under Gods, Richard Abanes, p.417-419
[3] Fidel, Steve. Scholar Rebaptized Into LDS Church.
Salt Lake City and Utah Breaking News. Deseret News,
8 March 1996.
[4] Stack, Peggy Fletcher. Excommunicated Mormon to
Tell How She Came Back to the Faith. Utah Local News
- Salt Lake City News, Sports, Archive. The Salt Lake Tribune, 26 July 2012. Web. 09 Nov. 2012.
[5] Haglund, David. The Case of the Mormon Historian.
Retrieved 28 November 2012.
76
[6] Allred, Janice, 1997. My Struggle for a More Loving, Tolerant, and Egalitarian Church, Case Reports of
the Mormon Alliance 2(4). http://mormon-alliance.org/
casereports/volume2/part4/v2p4.htm
[7] Whitesides, Lynne. Spiritual Paths After September
1993. Sunstone Symposium, 2003.
[8] Porter, Bruce (1992). Review of The Book of Isaiah:
A New Translation with Interpretive Keys from the Book
of Mormon"". Review of Books on the Book of Mormon.
Maxwell Institute. Retrieved 2014-06-18.
[9] Toscano, Margaret Merrill (nd), The Liz Library (Irene
Stuber at undelete.org, reprinted by The Liz Library) http:
//www.thelizlibrary.org/undelete/library/library012.html
Missing or empty |title= (help); |contribution= ignored
(help)
CHAPTER 3. DOCTRINE
3.8.5 Bibliography
Anderson, Lavina Fielding. "The LDS intellectual
community and church leadership: A contemporary chronology." Dialogue: A Journal of Mormon
Thought, 26(1) [Spring 1993], 7-64.
Anderson, Lavina Fielding. Freedom of Conscience: A Personal Statement. Dialogue: A Journal of Mormon Thought, 26(4) [Winter 1993], 196202.
Anderson, Lavina Fielding. The Church and Its
Scholars: Ten Years After. Sunstone, 128 (July
2003), 13-19.
[10] Avraham Gileadi Testimony, Judeo-Mormon Perspectives (Blogger), 14 June 2012, retrieved 2012-06-12
Haglund, David (November 1, 2012). The Case

of the Mormon Historian: What happened when
Michael Quinn challenged the history of the church
he loved. Slate.
[11] Hanks, Maxine. Women and Authority: Re-emerging

Mormon Feminism. Signature Books. Retrieved 201208-19. External link in |publisher= (help)
Stack, Peggy Fletcher (16 August 2003), Exiles in

Zion (Subscription required), The Salt Lake Tribune
[12] Redelfs, John W. (2003-08-09). The September Six Today. The Mail Archive. Retrieved 2009-02-14. External
link in |publisher= (help)
Whitesides, Lynne Kanavel, Toscano, Paul James,

Hanks, Maxine, Quinn, D. Michael, and Anderson,
Lavina Fielding. Spiritual Paths after September
1993, Sunstone, December 2003, 13-31.
[13] Toscano, Paul (2008). ""The Sanctity of Dissent"". In

Stephen Banks (ed.), series ed. Joanne B. Ciulla. Dissent
and the Failure of Leadership. New Horizons in Leadership Studies. Northampton, MA: Edward Elgar. pp.
169181. ISBN 978-1-84720-575-9.
Waterman, Bryan and Kagel, Brian. The Lords University: Freedom and Authority at BYU Salt Lake
City: Signature Books, 1998, pp. 258301.
[14] Toscano, Paul (2007). The Sacrament of Doubt. Signature

Books. pp. 147156. ISBN 1-56085-146-5.
[15] Tidying Up Loose Ends?: The November 2000 Excommunication of Margaret Toscano, 2001 Salt Lake Sunstone
Symposium, Sunstone Magazine.
[16] Table of Contents: Transforming the faiths of our fathers
:". Catalog.lib.uchicago.edu. Retrieved 2015-04-14.
[17] Excommunicated Mormon to tell how she came back to the
faith
[18] Case Reports of the Mormon Alliance, Mormon Alliance,
archived from the original on 2009-10-21
[19] LDS Church Authority and New Plural Marriages, 18901904, Dialogue: A Journal of Mormon Thought 18
(Spring 1985) 9-105
[20] Lavina Fielding Anderson. DNA Mormon: D. Michael
Quinn, in Mormon Mavericks: Essays on Dissenters,
edited by John Sillitoe and Susan Staker, Salt Lake City:
Signature Books, 2002, pp. 329-363.
[21] Interview of D. Michael Quinn. PBS. 30 April 2007.
Retrieved 11 October 2011.
Six intellectuals disciplined for

Sunstone, November 1993, 65-73.
apostasy.
3.9 Mormonism and history

For more details on Mormon history as an academic
eld, see Mormon studies.
The Mormon religion is predicated on what are said to
be historical events such as the First Vision of Joseph
Smith and the historicity of the Book of Mormon,
which describes a detailed pre-Columbian history of the
Americas.[1] President Joseph Fielding Smith, the tenth
LDS prophet, declared that Mormonism, as it is called,
must stand or fall on the story of Joseph Smith. He was either a prophet of God, divinely called, properly appointed
and commissioned, or he was one of the biggest frauds
this world has ever seen. There is no middle ground.[2]
As Jan Shipps has written, Mormonism, unlike other
modern religions, is a faith cast in the form of history,
and until after World War II, Mormons did not critically
examine the historical underpinnings of their faith; any
profane investigation of the Churchs history was perceived as trespassing on forbidden ground.[3]
3.9. MORMONISM AND HISTORY

Although traditional Christianity is likewise a history
religion,[4] few primary sources survive from two or three
millennia ago, and biblical places such as Jerusalem, Jericho, and Bethlehem, are acknowledged to exist by scholars of every religious persuasion. Likewise, the Assyrian and Babylonian empires mentioned in the Bible are
treated in all histories of the ancient Near East. By contrast, locations of Book of Mormon places are disputed
even by Mormons, and the existence of those places is
not acknowledged by any non-Mormon scholars. Martin
Marty, a Lutheran scholar of American religion, has observed that LDS beginnings are so recent that there is
no place to hide....There is little protection for Mormon
sacredness.[5]
3.9.1
Mormons remember
77
handcart through a patch of desert; Mormon children are
early taught the miracle of the gulls, the story of seagulls that supposedly saved the crops of the earliest Utah
pioneers from an invasion of crickets in 1848.[8]
Under President Joseph F. Smith, the LDS Church began
to purchase, refurbish, and reconstruct its sacred sites, beginning with Carthage Jail in 1903. Visitors centers, restored houses, historic parks, monuments, and trail markers sprouted everywhere. In 1999 the Church maintained
forty-four such sites, many of which were staed by Mormon missionaries.[9]
Mormons have also developed something of an annual
outdoor pageant circuit which serves as both a proselytizing tool and a faith-arming experience to the volunteer participants and most of the audience.[10] An elaborate Hill Cumorah pageant, on the site where the golden
plates are said to have been revealed to Joseph Smith,
has been annually performed since 1937.[11] Other LDS
pageants are regularly performed in eight locations in the
United States, including Nauvoo, Illinois; Independence,
Missouri; Manti, Utah; and Oakland, California.[9]
Likewise, the LDS Church has regularly produced faithpromoting lms with excellent production values for
showing in Salt Lake City and at the visitors centers of
Mormon historic sites. Recent lms include Legacy: A
Mormon Journey (1990), The Testaments of One Fold and
One Shepherd (2000), and Joseph Smith: Prophet of the
Restoration (2005). As Richard and Joan Ostling have
written, Legacy is an example of ritualized history, effectively idealized and simplied. In discussing the Mormon pioneer heritage, there is no hint of polygamy or
millennial land claims or any other distinctive Mormon
doctrine, just the idea that a prophet Joseph Smith came
up with a new sacred book asking people to lead holy
lives.[12] Smith dies as a martyr without mention of Mormon destruction of a Nauvoo newspaper, which triggered
the crisis.[12] Nevertheless, the drama and scenery of
the trek are so beautifully photographed that many Mormons saw the movie repeatedly when visiting Temple
Square.[12]
Mormon handcart pioneers are memorialized on Temple Square

in Salt Lake City, Utah.
3.9.2 History and theology
As Richard and Joan Ostling have written, Mormons

remember. There has been an ocial church historian
since the organization of The Church of Jesus Christ of
Latter-day Saints, and Mormon youths and their sisters
are exhorted to keep journals as part of their religious
commitment. Missionaries are reminded by their superiors that the journals represent a part of their sacred
duties.[6] The pioneer era is an especially fertile eld for
faith-promoting history. As Wallace Stegner has written,
the tradition of the pioneer that is strong all through the
West is a cult in Utah.[7] Mormons tell and retell their
stories of pioneer privations and persecutions. Mormon
young people are often given the opportunity to pull a
Mormon high school students are encouraged to take

seminary, a four-year course of religious study. These
one-year courses have annual focus on the following: The
Old Testament, the New Testament, the Book of Mormon, and Church history and Doctrine and Covenants.
The objective is to enable each student to be familiar with
the scriptures and to assist them in applying gospel principles in their daily life. College age students between
the ages of 18 and 30 are also encouraged to take religious classes known as "Institute". At private Churchsponsored universities and colleges, religion courses are
required for graduation. Comparatively little of Mormon doctrinal teaching involves what traditional Chris-
78
CHAPTER 3. DOCTRINE
tian catechism would call 'pure theology.'[13] Mormon Benson also warns historians against adding context and
history evolves as part of the churchs canon, and an background information concerning revelations and LDS
LDS Correlation Committee attempts to ensure that all history. According to one historian citing Benson
church publications, from periodicals to curriculum materials, follow ocial policy and express ocial interpreElder Benson gives as examples the discustations. This means that sensitive historical issues fresion
by historians of the American temperance
quently are downplayed, avoided, or denied.[13]
movement in the 1830s as part of the circumstances out of which Joseph Smith obtained the
revelation on the Word of Wisdom, and he reEven the scriptures have been rewritten to
ferred to historians who explained the revelat current doctrine, in line with the idea of contion on the three degrees of glory in terms of
tinuity and progressive revelation. But once
contemporary questions by American philosoa new version is published, historians are not
phers about the afterlife [20]
supposed to notice the change, nor can they
write about variations in previous editions. The
church regards such reminders as unacceptably
The result of this attitude of Mormonism toward history
embarrassing. The result has been something
is that truth, supposedly embedded in history, becomes
of an underground trac in early church docdynamic and uid.[21] Therefore, as Marxist historian
uments and editions.[14]
Mark Leone has written, the church has discouraged any
intellectual tradition that would interfere with disguising
Historian D. Michael Quinn, later excommunicated from historical factors or with maintaining much of the social
[22]
the LDS Church, noted that traditional Mormon apol- reality through the uncritical way lay history is done.
ogists discuss such 'sensitive evidence' only when this
evidence is so well known that ignoring it is almost
impossible.[15] In an oft-quoted speech to Church edu- 3.9.3 Faithful history
cators in 1981, Apostle Boyd Packer warned them from
the temptation to tell everything, whether it is worthy or faith-promoting or not....In an eort to be objective, impartial, and scholarly, a writer or a teacher may
unwittingly be giving equal time to the adversary....Do
not spread disease germs!"[16] In addition, speaking on
scholars and intellectuals, Boyd K. Packer also stated
The dangers I speak of come from the gay-lesbian movement, the feminist movement (both of which are relatively new), and the ever-present challenge from the socalled scholars or intellectuals.[17] Packer went so far as
to question the spirituality of some Mormon historians
One who chooses to follow the tenets of his profession,
regardless of how they may injure the church or destroy
the faith of those not ready for 'advanced history' is himself in spiritual jeopardy.[18] In the same talk Packer described how the things historians tell one another are not
uplifting and go far beyond the audience they may have
intended, and destroy faith.[18]
Boyd K. Packer has not been the only LDS Church leader
critical of historians. Ezra Taft Benson, 13th president
of the LDS Church, has also been outspoken concerning
LDS historians. According to Benson
This humanistic emphasis on history is not
conned only to secular history; there have
been and continue to be attempts made to bring
this philosophy into our own Church history.
Again the emphasis is to underplay revelation
and Gods intervention in signicant events,
and to inordinately humanize the prophets of
God so that their human frailties become more
evident than their spiritual qualities.[19]
A 21st-century representation, based on eye-witness accounts, of

Joseph Smith translating the golden plates by examining stones in
his hat. The LDS Church magazine Ensign instead depicts Smith
studying the plates much like an archaeologist or classicist.[23]

During the early years of the church, Mormons concentrated on telling providential history as they had been
commanded to do by Joseph Smith.[24] Church clerks
compiled a history of the Latter-day Saint movement,
weaving the accounts of various people together into a
seamless narrative as though Smith himself were speaking. Then between 1902 and 1912, Mormon apologist B.
H. Roberts prepared the work for publication, including
as part of the title the phrase History of Joseph Smith
the Prophet, by Himself. Even worse than causing confusion over Smiths lack of authorship, Roberts made corrections, deletions, and emendations to the six-volume
work without explaining his reasons for doing so.[25]
In the twentieth century, the term faithful history became a synonym for ocial Mormon historical writing
that was apologetic and celebratory and that downplayed
or avoided sensitive aspects of Mormon history.[26] If
the scholar was Mormon and the church did not like the
message, it attacked the messenger.[27]
3.9.4
79
General Conference.[33] The East Wing of the Church
Oce Building contains a gallery of portraits of all the
church historiansexcept for Arrington.[34] According
to Quinn discussing Arrington as the LDS Church historian Leonard became the fall guy and the apostles
blamed him for everyone who was disturbed or upset or
embarrassed about something that they read based upon
research that was done since 1972.[31]
Mormon studies became an increasingly hazardous pursuit for Mormon scholars, especially if they were members of the Brigham Young University faculty.[35] The
Church restricted access to papers formerly available to
non-Mormons and asked researchers to sign releases giving the church permission to exercise pre-publication
censorship.[33] The sensational Mark Hofmann murder
and forgery case of 1985, could only have developed from
the curious mixture of paranoia and obsessiveness with
which both the LDS Church and individual Mormons approached the history of their faith.[36]
New Mormon History
Main article: New Mormon history

Between the works of faithful historians and historical works created by disillusioned Mormons, such as
Fawn Brodies No Man Knows My History (1945), grew
the New Mormon History, which emphasized examining the Mormon past in the hope of understanding it
rather than attacking or defending the religion itself.[28]
The most noted of the early New Mormon Historians was
Leonard J. Arrington, who earned his doctorate in economics but whose early work culminated in the publication of Great Basin Kingdom, An Economic History of
the Latter-day Saints (Harvard University Press, 1958),
which became a watershed in the writing of the New
Mormon History.[28] Arrington was important in the organization of the Mormon Historical Association in 1965
and became its rst president.
In 1972, Arrington was called to serve as the LDS Church
Historian, although he was not a General Authority.[29]
But Arringtons attempt to publish New Mormon History
through the Church Historians oce met sti resistance
from members of the Quorum of the Twelve, [30] specifically Ezra Taft Benson, Mark E. Peterson, and Boyd K.
Packer, who according to D. Michael Quinn shared a
suspicion of what was going on the historical department
and misgivings concerning Leonards appointment.[31]
Some of Arringtons subordinates were not allowed to
publish through church organs or imprints, and they
were eventually removed. Privately, Arrington wrote,
Our great experiment in church-sponsored history has
proved to be, if not a failure, at least not an unqualied
success.[32] In 1982, the First Presidency sent Arrington a personal letter releasing him from his call as church
historian, and the release was not publicly announced in
3.9.5 Tension between faith and scholarship

D. Michael Quinn
Some LDS Church historians have lost their membership
after publishing their work. The most well-known is former BYU Professor D. Michael Quinn, who was eventually excommunicated for insubordination.[31] To become
a BYU professor, Quinn had to meet with LDS Church
Apostle Boyd K. Packer, and according to Quinn, Packer
told him at that meeting that he had a hard time with
historians, because historians idolize the truth.[31]
Later Quinns local bishop told him that on the authority
of LDS Church Apostles, he had been asked to withdraw
Quinns temple recommend until Quinn agreed to stop
publishing material damaging to the LDS Church, which
it viewed as speaking ill of the Lords anointed.[31] According to Quinn, the bishop told asked him to nd
some way to do history without these conicts with the
brethren. Quinn said he replied that he would do his best
but that he did not know how he could do both at the
same time.[31] Because BYU professors were required
to have a temple recommend, the bishop put the recommend in his desk drawer and told Quinn if anyone asked
him if he had a temple recommend, he could say yes.[31]
Quinn taught at BYU for a few more years but eventually decided to resign rather than be forced out.[31] Quinn
never again held an academic position and was eventually excommunicated from the Church for insubordination because he refused to meet with LDS local leaders
concerning an accusation of apostasy based upon my
publications.[31]
80
CHAPTER 3. DOCTRINE
Richard Bushman
in 1980 and at Brighton High School from 1980 to 1988.

[39]
Richard Bushman, an academic historian who is also a

believing Mormon has written about the tension he feels
in writing accurately while also supporting his faith. In his
book, Rough Stone Rolling, he does not conceal the more
controversial aspects of Joseph Smiths character, but he
does try to ameliorate their impact on believing readers
while still maintaining historical objectivity. In his essay The Balancing Act: A Mormon historian reects
on his biography of Joseph Smith, Bushman noted that
one reviewer had written of his walking a high wire between the demands of church conformity and the necessary openness of scholarly investigation.[37] In response,
Bushman argued that one did not have to be objective to
write history.
Passion and belief are certainly not requirements for historical inquiry, but neither are
they crippling handicaps. Once we relinquish,
as we must, the noble dream of objective
history, personal commitment becomes a valuable resourceContrary to the idea that belief
closes the mind, our passions open our eyes and
ears. Stiing my belief in Joseph Smith would
extinguish one of my greatest assets.[37]
During this time the infamous Salamander Letter surfaced, challenging the orthodox story of Mormon beginnings, though the letter was eventually found to be a
forgery. As an ardent student of LDS history the letter caused Palmer to consider the inuences of American
folk magic on Joseph Smiths religious practices. [40] In
1985 Palmers research on this issue led him to write and
circulate a manuscript called New York Mormonism
under the pseudonym Paul Pry, Jr. which became the
rst draft of An Insiders View of Mormon Origins.[41] As
he grew uneasy with some aspects of LDS history, Palmer
approached his CES supervisor about changing positions
to teach adults at the Salt Lake County Jail. Teaching
more general Christian and Biblical lessons of faith and
ethics to all inmates, he was the jails chaplain and director of its Institute program from 1988 until his 2001
retirement.[42] He also served on the board of directors
of the Salt Lake Legal Defenders Association.[43]
After completing his long-coming manuscript, he published the controversial book An Insiders View of Mormon Origins with Signature Books in 2002, in which
Palmer challenged the orthodox teachings of Mormonisms beginnings. Palmers prison teaching led him
to write another book, The Incomparable Jesus, published
by Greg Koord Books in 2005.[42]
Bushman said that he could not give way to writing a In 2003 An Insiders View was criticized by BYUs
hagiography because
Foundation for Ancient Research and Mormon Studies
(FARMS) in reviews written by Daniel C. Peterson, Davis
Bitton, Steven C. Harper, Mark Ashurst-McGee, and
I also knew that if I overly idealized
Louis Midgley. These were published in the FARMS ReSmith, I would lose credibility with nonview alongside an ocial statement from BYUs Joseph
Mormons. With a broad readership in mind,
Fielding Smith Institute for Latter-day Saint History disI could not conceal his aws. Moreover, I
agreeing with Palmers conclusions.[44] In the following
tried to voice unbelieving readers likely reacReview issue, historian James B. Allen published another
tions when Smith married additional wives or
critical review.[45]
taught doctrines foreign to modern sensibilities. When he went beyond the pale, I acknowlPalmer asserts that he was disfellowshipped from the LDS
edged readers dismay.[37]
Church in December 2004 as a result of his book, An
In a short but revealing book published after his book tour
for Rough Stone Rolling, Bushman concluded that he had
the educated Mormons with him but that although he
had the respect of most non-Mormon scholars, he did not
have their acquiescence. I have not given them a Joseph
they can believe in.[38]
Grant Palmer
Initially Palmer was hired to teach history at the Church
College of New Zealand. Shortly later he began teaching religion, which led to a 34 year career in the Church
Educational System CES. He was director of the LDS
Institute of Religion in Whittier, California (197073)
followed by Chico, California (197580). Returning to
Utah, he then taught LDS seminary at East High School
Insiders View of Mormon Origins, which was skeptical

of Mormonisms claimed origins (being disfellowshipped
results in probational loss of some church privileges without being forced to leave the church).
Palmer concluded that while he liked many of the teachings of Joseph Smith, the foundational events in church
history are too problematic to ignore. He found that
much of what Latter Day Saints take for granted as literal
history has, over the years, been modied to emphasize
certain aspects over others. This, he believes, has resulted
in an inaccurate picture of LDS Church history.
Palmer argues also that the Mormon Jesus is very dierent to the current Christian Jesus due to the modern practices of the LDS Church such as forced tithing, avoidance
of wine drinking and use of special clothing.[46]
In 2008 Palmer wrote an article in The Salt Lake Tri-

bune comparing the Mormon and Catholic Churches to
the Pharisees, whose observance of strict laws and oral
traditions was decried by Jesus. Palmer believed that, instead, a true belief in Christian religion is centered in individually becoming good and loving people. [47]
Palmer stated in a Mormon Stories interview in 2012 that
due to the publication of a two and half page article in
2010, Religious feeling and truth, for an obscure Baptist journal in Kansas City, a second disciplinary council was scheduled but Palmer handed in his resignation
before the hearing was held. Several reasons led to his
decision, mainly, that the rst disciplinary council lasted
an exhausting seven hours and he did not want to repeat
that experience and also that the presiding authority of
the second council let him know beforehand that to stay
a member and avoid excommunication he would need to
repudiate all of the details from his book and also regain
his testimony of the church.[48]
81
[5] Martin Marty, Two Integrities: An Address to the Crisis in Mormon Historiography, in George D. Smith, ed.,
Faithful History: Essays on Writing Mormon History (Salt
Lake City: Signature Books, 1992), 174. Faithful History is a collection of essays expressing dierent views
about how to approach the history of the LDS Church.
The work includes essays written by two articulate Church
apologists, Louis Midgley and David Earl Bohn, although
neither is a historian.
[6] Richard N. Ostling and Joan K. Osling, Faithful History, in Mormon America: The Power and the Promise
(HarperSanFrancisco, 1999), 238-39.
[7] Wallace Stegner, The Gathering of Zion: The Story of the
Mormon Trail (Lincoln: University of Nebraska Press,
1981), 2.
Historicity of the Book of Mormon
[8] Ostling, 241-42. "'Miracle' status apparently has grown

since an 1853 General Conference mention by Apostle
Orson Hyde, amplied and reinforced over the years by
stories in Mormon publications and ocial church histories. On the story of the gulls, see William G. Hartley,
Mormons, Crickets, and Gulls: A New Look at an Old
Story, in D. Michael Quinn, ed., The New Mormon History: Revisionist Essays on the Past (Salt Lake City: Signature Books, 1992), 137-151.
Historiography
[9] Ostling, 240-41.
3.9.6
See also
Archaeology and the Book of Mormon
Mormon pioneers
[10] Ostling, 243.
Origin of the Book of Mormon
[11] Website of the Hill Cumorah Pageant
3.9.7
Notes
[1] The foundations of the Church are grounded in a series

of historic events, without which the Restoration would be
incomprehensible and impotent. Douglas F. Tobler and
S. George Ellsworth, History, Signicance to Latter-Day
Saints, in Daniel H. Ludlow, ed., Encyclopedia of Mormonism (New York: Macmillan, 1992), 596.
[2] If Joseph Smith was a deceiver, who willfully attempted
to mislead the people, then he should be exposed; his
claims should be refuted, and his doctrines shown to be
false, for the doctrines of an impostor cannot be made
to harmonize in all particulars with divine truth. If his
claims and declarations were built upon fraud and deceit,
there would appear many errors and contradictions, which
would be easy to detect."McConkie, Bruce R. (editor)
(1971). Doctrines of Salvation, Vols. 1-3: Sermons and
Writings of Joseph Fielding Smith. Bookcraft. p. 188.
ISBN 978-1-57008-646-5. as quoted by Cowan, Marvin
W. (1997). Mormon Claims Answered. Retrieved 200611-11.
[3] Jan Shipps, Sojourner in the Promised Land: Forty Years
Among the Mormons (Urbana: University of Illinois,
2000), 164-65.
[4] For instance, in I Corinthians 15. 14, St. Paul says, if
Christ be not risen, then is our preaching vain and your
faith is also vain. (KJV)
[12] Ostling, 242.

[13] Ostling, 247.
[14] Ostling, 248.
[15] D. Michael Quinn, ed., The New Mormon History: Revisionist Essays on the Past (Salt Lake City: Signature,
1992), xiii
[16] Boyd K. Packer, Fifth Annual Church Educational System Religious Eucators Symposium, August 22, 1981,
Brigham Young University, Brigham Young University
Studies, quoted in Susan Stanseld Wolverton, Having Visions: The Book of Mormon Translated and Exposed in
Plain English (New York: Algora Publishing, 2004), 57.
See also, Boyd K. Packer, Let Not Your Heart Be Troubled
(Salt Lake City: Bookcraft, 1991), 106.
[17] Packer, Boyd K. (May 18, 1993), Talk to the All-Church
Coordinating Council Online reprint by John W. Redelfs
at ZionsBest.com
[18] Packer, Boyd K. (Summer 1981), The Mantle Is Far, Far
Greater Than the Intellect, BYU Studies 21 (3)
[19] Benson, Ezra Taft (March 28, 1976). Gods Hand in
Our Nations History. (Speech). BYU Fireside. BYU
Speeches. Brigham Young University. Missing or empty
|title= (help)
82
[20] Quinn, D. Michael (1992). On Being a Mormon Historian (and Its Aftermath)". In Smith, George D. Faithful
History: Essays on Writing Mormon History. Salt Lake
City: Signature Books. ISBN 1-56085-007-8. LCCN
91021222. OCLC 23941120.
[21] Ostling, 249.
[22] Mark P. Leone, The Roots of Modern Modernism, (Cambridge: Harvard University Press, 1979), 204, 211.
[23] Grant H. Palmer, An Insiders View of Mormon Origins
(Salt Lake City: Signature Books, 2002), 1-2.
[24] Ronald W. Walker, David J. Whittaker, and James B.
Allen, Mormon History (Urbana: University of Illinois
Press, 2001), 5.
[25] Mormon History, 8.
[26] Ostling, 251. The church has always tried to retain control
over the telling of its history. When in 1853 Orson Pratt
published the memoirs of Joseph Smiths mother, Lucy
Mack Smith, Brigham Young was unhappy with the book
and ordered the printing destroyed. Ostling, 250. It is
not, for example, politically correct to suggest that Mormons, while victims, were not always innocent victims, or
that though holiness may be an aront to the observer, ordinary Saintly holiness was not usually the cause of Mormon persecution.
[27] Ostlings, 251.
[28] Walker, et al., 61.
[30] Walker, et al., 67,
[31] Episodes 285-287: D. Michael Quinn 21st Century
Mormon Enigma, MormonStories.org (Mormon Stories
Podcast), September 17, 2011, archived from the original
on 2014-11-14
[33] Ostling, 257.
[34] Ostling, 258.
[35] Ostling, 251. As an end run around church policy, some
Mormon families donated photocopies of their generalauthority ancestors to other libraries, and researchers donated transcriptions and photocopies of their materials to
also make them available to the general public. D. Michael
Quinn, Early Mormonism and the Magic World View, Revised and Enlarged (Salt Lake City: Signature Books,
1998), 327.
[36] Ostling, 252.
[37] Richard L. Bushman, The Balancing Act: A Mormon
historian reects on his biography of Joseph Smith
[38] Richard Bushman, On the Road with Joseph Smith: An Authors Diary (Salt Lake City: Greg Koord Books, 2007),
122.
CHAPTER 3. DOCTRINE
[39] Palmer, Grant H. My Years in the Church Education System, 1967-2001. Signature Books. Retrieved 2012-0226.
[40] Palmer, Grant H. My Years in the Church Education System, 1967-2001. Signature Books. Retrieved 2012-0226.
[41] The Grant H. Palmer Papers. Marriott Library Special
Collections. University of Utah. 2007. Retrieved 201202-26.
[42] Palmer, Grant H. (2009), The Incomparable Jesus, Greg
Koord Books, p. , ISBN 978-1-58958-092-3, OCLC
62090740
[43] An Insiders View of Mormon Origins.
Books. Retrieved 2012-02-26.
Signature
[44] Table of contents. FARMS Review (Provo, Utah:

Foundation for Ancient Research and Mormon Studies)
15 (2). Retrieved 2012-02-26.
[45] Allen, James B. (2004). Asked and Answered: A Response to Grant H. Palmer. FARMS Review 16 (1): 235
86. Retrieved 2012-02-26.
[46] Rich Rasmussen (April 21, 2011). Episode 130: Grant
Palmer, Interview with. Provo, Utah: Mormon Expression. Retrieved 2012-02-26.
[47] Palmer, Grant (March 1, 2008). Jesus stressed kind behavior, not rituals, to get to heaven. The Salt Lake Tribune. Retrieved 2012-02-26.
[48] 324-326: Grant Palmer on Sexual Allegations Against
Joseph Smith, William and Jane Law, and His Resignation, MormonStories.org (Mormon Stories Podcast),
February 26, 2012, archived from the original on 201411-14
3.9.8 References
Devery S. Anderson, "A History of Dialogue, Part
Three: The Utah Experience, 1982-1989" Dialogue:
A Journal of Mormon Thought, 35.2 (Summer
2002). Discusses the controversy that followed the
publication of Linda King Newell and Valeen Tippetts Avery, Mormon Enigma: Emma Hale Smith,
Prophets Wife, Elect Lady, Polygamys Foe (New
York: Doubleday, 1984).
Leonard J. Arrington, Faith and Intellect as Partners in Mormon History in The Collected Leonard
J. Arrington Mormon History Lectures Special
Collections & Archives, Utah State University Libraries, 2005. ISBN 0-87421-598-6.
Davis Bitton, The Ritualization of Mormon History, in The Ritualization of Mormon History and
Other Essays (Urbana: University of Illinois Press,
1994), 171-187.

Terryl L. Givens, People of Paradox: A History of
Mormon Culture. (Oxford University Press, 2007).
ISBN 0-19-516711-2.
Richard N. Ostling and Joan K. Osling, Faithful
History, in Mormon America: The Power and the
Promise (HarperSanFrancisco, 1999), 238-58.
D. Michael Quinn, The Mormon Hierarchy: Origins
of Power (Salt Lake City: Signature Books, 1994).
George D. Smith, ed., Faithful History: Essays on
Writing Mormon History (Salt Lake City: Signature
Books, 1992).
Gary Topping, Utah Historians and the Reconstruction of Western History (Norman: University of Oklahoma Press, 2003) ISBN 0-8061-3561-1
Ronald W. Walker, David J. Whittaker, and James
B. Allen, Mormon History (Urbana: University of
Illinois Press, 2001) ISBN 0-252-02619-5
3.9.9
Further reading
Newton, Catherine Reese (March 17, 2014), LDS

leader tells Mormons to embrace their history, keep
their faith, Salt Lake Tribune
Stack, Peggy Fletcher (September 23, 2014),
Mormon leaders spread word about controversial
essays, Salt Lake Tribune
Stack, Peggy Fletcher (August 8, 2014), Abraham
to blacks to Brigham Mormon essays confront
tough questions, Salt Lake Tribune
Walch, Tad (December 9, 2013), LDS Church enhances web pages on its history, doctrine, Deseret
News
LDS Church responds to national media coverage
of Gospel Topics pages, Deseret News, November
13, 2014
Church Provides Context for Recent Media Coverage on Gospel Topics Pages, mormonnewsroom.org
(LDS Church), November 11, 2014
83
Chapter 4
People
4.1 Homosexuality
and
The
Church of Jesus Christ of
Latter-day Saints
ing the bedrock foundation of marriage between a man

and a woman.[12]
In December 2012, the church launched the website titled Love One Another: A Discussion on Same-Sex Attraction at mormonsandgays.org in an eort to encourage understanding and civil conversation about same-sex
attraction.[13][14]
Main article: Sexuality and Mormonism

The law of chastity of The Church of Jesus Christ of
Latter-day Saints (LDS Church) states that any sexual
relations outside of opposite-sex marriage are contrary
to the will of God,[1] and in principle forbids homosexual behaviour. Violations of the law of chastity may result in church discipline. Members of the church who
experience homosexual attractions, including those who
self-identify as gay, lesbian, or bisexual, may remain in
good standing in the church if they abstain from all homosexual relations (and from heterosexual relations outside
of opposite-sex marriage).[2][3] Though no one, including
active homosexuals, is forbidden from LDS Church Sunday worship services,[4] acquiring and maintaining membership in the church, and receiving a temple recommend,
is dependent upon observing the law of chastitys prohibition of sexual relationships outside of a marital relationship between husband and wife.[5][6]
In November 2015, the church updated its policies regarding those in same-sex unions, along with the impact
of children coming from families headed by same-sex
couples.[15]
4.1.1 History and background

See also: Christianity and homosexuality, Homosexual
behavior and Judaism, The Bible and homosexuality,
Homosexuality in the Hebrew Bible, Homosexuality
in the New Testament, Leviticus 18 and Abomination
(Bible)
The Book of Mormon and Doctrine and Covenants,
Although the LDS Church has taught that

homosexuality[7] is a curable condition,[8] it acknowledges that individuals do not choose to have such
attractions. The church teaches that regardless of the
cause of same sex attraction, immoral relationships
must be abjured.[2][9]
The LDS Church has campaigned against government
recognition of same-sex marriage,[10] and since the 1990s
the issue of same-sex marriage has become one of the
churchs foremost political concerns; church members
represented as much as 80 to 90 percent of the early volunteers petitioning voters door-to-door and 50 percent of
the campaign funds in support of California Proposition
8 (2008).[11] The LDS Church supported a Salt Lake City
ordinance protecting members of the LGBT community
against discrimination in employment and housing while
at the same time allowing religious institutions to discriminate in hiring or providing university accommodations,
stating it remained unequivocally committed to defend-
Joseph Smith introduced the new and everlasting covenant as a

temple marriage.
two publications that the LDS Church considers to be

scripture, are silent on subjects specic to homosexuality.
Sexual immorality, coupled with forsaking ones ministry
84
4.1. HOMOSEXUALITY AND THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS

which led to the destruction of faith of others, was described in the Book of Mormon as the most abominable
above all sins save it be the shedding of innocent blood or
denying the Holy Ghost.[16][17]
85
ing with them; and encouraging them to replace their

gay lifestyle with positive action and straight dating.[29]
The pamphlet emphasized that "[h]omosexuality CAN be
cured.[30][31]
The LDS Church teaches that the Bible forbids homosexuality,[18][19] when it states, Thou shalt not lie with
As a tendency
mankind, as with womankind: it is abomination.[20] The
Joseph Smith Translation of the Bible claries the KJV
In 1992, when the World Health Organization removed
translation of Paul's condemnation of homosexual prachomosexuality
from list of mental illnesses classied by
tices, as found in the Epistle to the Romans.[21]
the International Classication of Diseases,[32] the church
D. Michael Quinn has suggested that early church leaders produced a booklet for leaders entitled Understanding
had a more tolerant view of homosexuality, but apostle and Helping Those With Homosexual Problems,[33] which
Gordon B. Hinckley has stated that prophets have always removed all reference to homosexuality as a disease. The
considered any immoral sexual conduct, including homochurch frequently references contemporary scientic resexual behavior, as a grievous sin.[22]
search, but explains that this should not be taken as an
questions, such as
The rst church leader to publicly use the term homosex- ocial church position on scientic
[2]
the
cause
of
homosexuality.
uality was First Presidency member J. Reuben Clark in
1952. In an address to the General Relief Society Conference entitled, Home, and the Building of Home Life, he
said the person who teaches or condones the crimes for
which Sodom and Gomorrah were destroyedwe have
coined a softer name for them than came from old; we
now speak of homosexuality, which it is tragic to say, is
found among both sexes.[23]
Early cases
Valeen Avery suggested that Joseph Smith's son, David
Hyrum Smith (18441904), may have had homosexual
tendencies.[24] During the early days of the church, when
gay or lesbian intercourse was discovered, the accused
was sometimes disfellowshipped or excommunicated, beginning with the rst known case in 1841 involving alleged bisexuality by church leader John C. Bennett.[25]
As an illness
In 1959, in response to a rash of arrests of gay men in
Utah and Idaho, church president David O. McKay assigned apostles Spencer W. Kimball and Mark E. Petersen to work on curing gays within the church.[26] At the
time, the American Psychiatric Association's Diagnostic
and Statistical Manual of Mental Disorders classied homosexuality as a mental illness, and Kimball was adamant
that it could be cured. Speaking to church educators and
LDS psychiatrists in 1965, Kimball said, citing a Medical
World News article, that "[w]e know such a disease is curable, and that ex-gay Mormons had emerged from the
churchs counseling programs cured, although the cure
was like the cure for alcoholism subject to continued
vigilance.[27] In 1970, Kimball was involved in creating
an LDS publication for church leaders to assist them to
eect a cure and ... become normal again.[28] The pamphlet taught that church leaders may assist gay members
by reciting scripture; appealing to their reason; encouraging them to abandon gay lovers and associates; pray-
Proposed historical tolerance

D. Michael Quinn has suggested that early church leaders
had a more tolerant view of homosexuality. He argues
that during the 19th century, the church (like American
society as a whole) was relatively tolerant of same-sex
intimate relationships, although many such relationships
had no sexual component, and among those that did the
evidence is usually circumstantial.[25]
Quinn also claims that some active and prominent members of the church in Utah were not disciplined after publicizing that they were living in intimate relationships with
their same-sex domestic partners, although there is no
clear evidence these relationships involved sex.[25] These
included Evan Stephens, who had been director of the
Mormon Tabernacle Choir until 1916 and is the author
of numerous standard church hymns, who remained single but had intimate relationships and shared the same
bed with a series of male domestic partners and traveling companions.[34] Some of these relationships were described under a pseudonym in The Childrens Friend.[35]
Also notable were Louise B. Felt and May Anderson,
the churchs rst two general presidents of the Primary,
who lived together in the same bedroom for decades and
were referred to by Primary leaders as the "David and
Jonathan" of Primary.[25]
Two LDS writers have called Quinns interpretations a
distortion of LDS history. They deny that previous leaders of the church tolerated or accepted of homosexuality
and state that the position of the current leadership is
entirely consistent with the teachings of past leaders and
with the scriptures.[36] They disagree with Quinns theory that Stephens was involved in intimate relationships
with other men or that the article in The Childrens Friend
was about these relationships, stating that Stephens was
known only as a strictly moral Christian gentleman.[36]
They also note that Anderson originally came to Felts
house at the request of her husband to be with his wife
86
CHAPTER 4. PEOPLE
during her illness, and they argue that there was not any Church leaders and organizations have made reference
sexual component to their relationship.[36]
to homosexuality as a sexual orientation[2][44] but have
not directly addressed bisexuality. According to apostle
Dallin H. Oaks, church references condemning homosexuality are to be interpreted as a condemnation of sex4.1.2 Current theology and policy
ual behavior, not of the people who have certain sexual
[7]
In 1999, Gordon B. Hinckley, president of the church, feelings.
[37]
ocially welcomed gay people in the church,
and in Homosexual problems, according to popular church
an interview armed them as good people": Now we vernacular, are dened as homoerotic thoughts, feelhave gays in the church. Good people. We take no ac- ings, or behaviors.[33] In describing people with homotion against such peopleprovided they don't become in- sexual feelings, the church and its members will often
volved in transgression, sexual transgression. If they do, refer to same-gender attractions. This is used in conwe do with them exactly what we'd do with heterosexuals trast to people who have problems with opposite-gender
who transgress.[38] The church teaches that homosexual attraction.[45] Marriage is dened by the church as beproblems can be overcome through faith in God, sincere ing between a man and a woman. To many in the church,
repentance, and persistent eort.[33] Homosexual rela- same-sex marriages are not considered a legitimate form
tions is included on the churchs list of serious trans- of marriage, and the church supports the notion of an
gressions that may result in a disciplinary council and, amendment to the U.S. Constitution to dene marriage
if the person does not desist, excommunication.[39] The as being between a man and a woman.[10][46]
church denes serious transgressions to include murder, rape, forcible sexual abuse, spouse abuse, intentional
serious physical injury of others, adultery, fornication, Homosexual inclinations
homosexual relations (especially sexual cohabitation),[40]
deliberate abandonment of family responsibilities, robbery, burglary, theft, embezzlement, sale of illegal drugs,
fraud, perjury, and false swearing.[39]
In November 2015, the church claried that its members
who are in a same-sex marriage are in apostasy and would
be subject to church discipline.[41][15] Prior to this, local
leadership had more discretion in whether or how far to
pursue church disciplinary action for members in samesex marriages. Local church leaders still have discretion
for same-sex couples who are cohabiting but not married. While explicitly including same-sex marriage in the
churchs denition of apostasy, the November 2015 update also addressed children of same-sex couples. In the
updated policy, the child of a parent living in a same-sex
relationship, whether the couple is married or cohabiting,
may not receive a name and a blessing, nor be baptized
when eight years old. Children of same-sex parents can
only join the church when at least 18 years of age, and
must disavow same-sex unions and no longer be living
with a parent who is, or has been, in a same-sex relationship.
Terminology used by the church

Although there is no ocial policy to this eect, some
church leaders have stated that homosexual, lesbian,
and gay should be used as adjectives to describe
thoughts, feelings, or behaviors, and never as nouns to describe people.[2][42][43] Not all leaders adhere to this approach. For example, Hinckley once stated in a public interview that we have gays in the church.[38] Those leaders who adopt this position argue that using these words to
denote a person rather than a feeling would imply a person has no choice in regards to their sexual behavior.[43]
The church uses the example of Jesus Christ being tempted as an

example of how homosexuals can avoid sin.
The church does not condemn what it calls susceptibilities, inclinations, or temptations of any type that are
not acted upon, pointing to the example of the temptation
of Christ.[2] Members with homosexual inclinations
can participate as all other members of the church[3]
and if they remain celibate or heterosexually married,

they can participate in the religion to the same extent as
straight members. Heterosexual marriage is considered a
sacred covenant which should generally not be pursued if
homosexual feelings are not under control.[2] Those with
same-gender attractions are encouraged to talk to their
ecclesiastical leader.[1][47] They are encouraged not to let
their sexual feelings be the sole dening factor in their
lives, but to see the whole person, extending their horizons beyond their sexual orientation.[2] They are advised
that they should be careful not to blame their parents.
87
xed routinely.[42]
The church teaches that members should not indulge in

activities that will intensify homosexual feelings, such
as viewing pornography, masturbating, or participating
in homosexual behavior.[33][51][52] Unhealthy relationships, such as those with people that encourage homosexual behavior, should be cut o, and the very appearance
of evil should be avoided.[33][42] Bishops of the church are
counseled to be careful to avoid creating circumstances
in which those with homosexual problems are exposed to
However, church leaders recognize the loneliness and dif- temptations.[33]
culty that those with homosexual inclinations may have
and encourage other members to reach out to them.[10][22]
Oaks has said, All should understand that persons (and Homosexual behavior
their family members) struggling with the burden of
same-sex attraction are in special need of the love and In 1991, the church issued a statement that read:
encouragement that is a clear responsibility of church
members, who have signied by covenant their willingSexual relations are proper only between
ness to bear one anothers burden and so fulll the law of
husband
and wife appropriately expressed
Christ.[43]
within the bonds of marriage. Any other sexual
The church does not participate in debate on whether homosexual susceptibilities develop from nature or nurture, suggesting that such debates are better left to
science.[2] Oaks has admitted that perhaps such susceptibilities are inborn or acquired without personal choice
and may have some relationship to inheritance, citing
some scientic research.[43] However, the church teaches
that these inclinations will not continue beyond death[2]
and that gender and gender roles are an eternal and essential characteristic of a soul.[48]
Homosexual thoughts
contact, including fornication, adultery, and

homosexual and lesbian behavior is sinful ....
We plead with those involved in such behavior
to forsake it.[33]
The church has also taught that homosexual behavior
distorts loving relationships,[1] undermines the divinely
created institution of the family[10] and can become an
addiction.[42] Church discipline for homosexual activity
is similar to that for members involved in heterosexual
activity. For example, pre-marital sex of either kind
may permanently bar a person from serving as a church
missionary.[53]
The church teaches that homosexual behavior has always

The church teaches that all members should take responbeen a grievous sin.[22] In 1976, apostle Boyd K. Packer
sibility in bridling their thoughts, attitudes, feelings, detaught:
sires, and passions. All members are taught to avoid any
[1]
talk or activity that may arouse immoral sexual feelings.
There is a falsehood that some are born
Members are taught to let virtue garnish [their] thoughts
with an attraction to their own kind, with nothunceasingly.[49] Apostle Richard G. Scott has taught that
ing they can do about it. They are just that
through the atonement of Jesus Christ, all desire to sin
way and can only yield to those desires. It
can be changed and individuals can experience lasting
is a malicious and destructive lie. While it is
peace.[50]
a convincing idea to some, it is of the devil.
For those with same-gender attractions, church leaders
No one is locked into that kind of life ... Boys
counsel that the line of prudence is between the suscepare to become menmasculine, manly men
[2]
tibility and the feelings. The church teaches that everyultimately to become husbands and fathers.[52]
[43]
one has feelings they did not choose, and homosexual
feelings can be powerful and dicult to control[3] but regardless of the causes, these problems can be controlled Although church leaders condemn the sin of homosexual
and eventually overcome.[33] Even though there is no behavior, they teach love for the men and women who exchurch discipline for homosexual thoughts or feelings,[43] perience homosexual attraction, including for those who
the church teaches they should learn to accept respon- pursue some form of homosexual lifestyle: We should
sibility for homosexual feelings[33] and cite examples of reach out with kindness and comfort to the aicted,
how those born with inclinations to alcoholism, anger, or ministering to their needs and assisting them with their
other undesirable traits have been able to control their problems.[22] Church leaders have spoken out against
thoughts and actions.[2] With better understanding of "gay-bashing" and other physical or verbal attacks on
moral law, they teach these problems will be able to be those involved in homosexual behavior.[43][54][55][56][57]
88
CHAPTER 4. PEOPLE
Church president Spencer W. Kimball stated that he nds trapped in sin and that some totally conquer homosexit hard to believe that one would choose to be homo- uality in a few months. However, he also claimed that
sexual by a conscious decision; instead, he suggested homosexual behavior can lead to sex with animals:
that it might be a spiritual disorderwith its roots in
selshnessresulting in feelings that must be overcome
Sin in sex practices tends to have a snowor suppressed.[42] Kimball emphasized that the behavior
balling eect. As the restraints fall away, Sais changeable,[42] and if not repented of, may result in
tan incites the carnal man to ever-deepening
church discipline including excommunication under the
degeneracy in his search for excitement until
direction of the bishop.[33] Kimball maintained that the
in many instances he is lost to any former concure comes through following the basic rules for moral
siderations of decency. Thus it is that through
and spiritual health for a long period of time with undethe ages, perhaps as an extension of homosexviating determination.[42]
ual practices, men and women have sunk even
to seeking sexual satisfactions with animals.[51]
Reactions
Although Kimball makes clear the book is only his personal opinion and absolves the church from any erPacker addressed youth in the church dealing with homorors in the book,[51] he later gave several speeches over
sexual attractions and stated:
the pulpit at general conference as the churchs prophet,
seer and revelator in which he made similar claims about
masturbation leading to homosexuality. For example, in
We understand why some feel we reject
1974, Kimball stated that "[e]very form of homosexualthem. That is not true. We do not reject you,
ity is sin. Pornography is one of the approaches to that
only immoral behavior. We cannot reject you,
transgression.[63] Over half a decade later in a special
for you are the sons and daughters of God. We
message to all members of the church, Kimball stated
will not reject you, because we love you. You
that "[s]ometimes masturbation is the introduction to the
may even feel that we do not love you. That
more serious sins of exhibitionism and the gross sin of
also is not true. Parents know, and one day you
homosexuality.[64]
will know, that there are times when parents
and we who lead the Church must extend tough
In 1970, the church produced Hope for Transgressors[28]
love when failing to teach and to warn and to
and in 1971 New Horizons for Homosexuals,[65] both of
discipline is to destroy.[58]
which advocated a cure for those with homosexual tendencies.
The church pamphlet "God Loveth His Children" acknowledges that some gays have felt rejected because
members of the Church did not always show love. It criticizes those members, and challenges gays to show love
and kindness so the members can change their attitudes
and follow Christ more fully.[59]
A Georgia Tech gay-rights manual referred to the LDS
Church as anti-gay. After two students sued the school
for discrimination, a judge ordered that the material be
removed.[60][61][62]
4.1.3
Publications and speeches
In 1965, apostle Spencer W. Kimball addressed homosexuality in his speech Love vs Lust. He called it a
heinous sin, but taught those with homosexual desires
and tendencies could overcome it the same as if he
had the urge toward petting or fornication or adultery.
He taught that although everyone is subject to temptations, the dierence between the reprobate and the worthy person is generally that one yielded and the other
resisted.[27] In 1969, he expanded this talk in the Miracle
of Forgiveness, in which he teaches that masturbation can
lead to the act of homosexuality. Kimball viewed many
homosexuals as basically good people who have become
In 1976, the church issued "To Young Men Only", a pamphlet for young men reproducing a sermon by apostle
Boyd K. Packer, which counseled against immorality and
included a section condemning homosexual acts. In the
sermon, Packer commended a missionary who was upset after he oored his assigned male companion in response to unwanted sexual advances.[52] In 1978, Packer
followed this up with To the One, a sermon that was
also published as a pamphlet, which characterized homosexual interaction as a perversion and presented the possibility that it had its roots in selshness and could be
cured with unselsh thoughts, with unselsh acts.[42]:6
He states that the church had not previously talked more
about homosexuality because some matters are best handled very privately[42]:3 and we can very foolishly cause
things we are trying to prevent by talking too much about
them.[42]:19
In October 1995, the church published an article titled
Same-Gender Attraction by apostle Dallin H. Oaks in
the Ensign magazine.[43]
In April 2007, the church published an extensive interview with Oaks and general authority Lance B. Wickman
to clarify the churchs stand on homosexuality.[2]
In July 2007, the church published the booklet "God
Loveth His Children", which is addressed to Latter-
89
day Saints with same-gender attraction and sets out the

churchs doctrine and policies on homosexuality.
In October 2007, the church published the article Helping Those Who Struggle with Same-Gender Attraction
by apostle Jerey R. Holland in the Ensign and Liahona
magazines.[66]
Boyd K. Packer
Quinn has pointed to apostle Packers "To Young Men
Only" as evidence of problematic attitudes in the LDS
Church towards homosexuals. In the sermon, Packer
encourages teenage boys to avoid immoral activities,
which he says includes viewing pornography, masturbating, participating in homosexual behavior, and participating in sexual relations outside of marriage.[52] Packer
encourages young Latter-day Saints to vigorously resist any males who entice young men to join them in
these immoral acts. Packer cites the example of a male
missionary he had known who punched his missionary
companion for making romantic advances. Packer says
he told the missionary, Well, thanks. Somebody had
to do it, and it wouldn't be well for a General Authority to solve the problem that way.[52] After telling the
story, Packer comments, I am not recommending that
course to you, but I am not omitting it. You must protect
yourself.[52] Packer has oered a similar warning against
heterosexual advances, but without the threat of violence
in return: Never let anyone handle you or touch those
very personal parts of your body which are an essential
link in the ongoing of creation[67]
Quinn has argued that the obliqueness of these vague
comments constitute an endorsement of gay bashing by
Packer, and that the church itself endorses such behavior by continuing to publish Packers speech in pamphlet
form.[68] However, in 1995, Oaks said, Our doctrines
obviously condemn those who engage in so-called 'gay
bashing'physical or verbal attacks on persons thought
to be involved in homosexual or lesbian behavior.[43]
4.1.4
Mixed-orientation marriage
Homosexuals are discouraged from opposite sex marriage unless

they have overcome homosexual inclinations.
The church maintains that it is possible to overcome

same-sex relationships.[42] It notes that some have reported that heterosexual feelings can emerge once freed
from homosexual problems.[33] It would be appropriate
for those with homosexual feelings to get married if they
have shown their ability to deal with these feelings or
inclinations and put them in the background, and feel a
great attraction for a daughter of God and therefore desire
to enter marriage and have children and enjoy the blessings of eternity.[2] Several members of the church have
dealt with their attractions suciently to get married.[69]
Some gay and lesbian members of the LDS Church
have thought that they should get married because of the
churchs doctrines on marriage. The church teaches that
heterosexual marriage is one of several requirements for
entry into the "highest degree of glory" of the celestial
kingdom, the highest level of heaven. Marriage between
a man and a woman is considered an essential part in the
LDS belief of attaining that heaven. Therefore, the LDS
Church teaches that the family is the fundamental unit
of society in this life and in heaven. However, the church
has taught that such a family must not come about through
deceit or lies.[43] Those who do not have an opportunity
to be married in this life have been promised that they
will have an opportunity to do so in the afterlife;[70][71]
this promise has been reiterated with respect to those with
homosexual attractions.[43] Leaders have said that homosexual attractions will not continue past death, and that if
the individual is faithful in this life, they will receive every
blessing in the eternities, including eternal marriage.[2]
Further information: Mixed-orientation marriage

Hinckley declared that heterosexual marriage should not
be viewed as a therapeutic step to solve problems such as
homosexual inclinations or practices, which rst should 4.1.5 Political involvement
clearly be overcome with a rm and xed determination
never to slip to such practices again.[22]
The LDS Church reserves the right to become involved
Unless this is done, a person who has had homosexual in political matters if it perceives that there is a moral
feelings cannot enter marriage in good faith[2] and do- issue at stake. Apostle M. Russell Ballard has said the
ing so can damage the lives of others.[33] Church lead- church is locked in if anything interferes with the priners are warned that encouraging members to cultivate ciple of marriage being between a man and a woman, and
heterosexual feelings generally leads to frustration and a very careful evaluation is made to determine what is
discouragement.[33] They speak against those who enter appropriate and what is not.[72] In February 2003, the
into marriages under false pretense.[2]
LDS Church said it did not oppose a hate-crimes bill,
90
which included sexual orientation, then under consideration in the Utah state legislature.[73] The church opposes
same-sex marriage, but does not object to rights regarding hospitalization and medical care, fair housing and
employment rights, or probate rights, so long as these
do not infringe on the integrity of the family or the constitutional rights of churches and their adherents to administer and practice their religion free from government
interference.[74] In November 2008, the day after California voters approved Proposition 8, the LDS Church
stated that it does not object to domestic partnership or
civil union legislation as long as these do not infringe on
the integrity of the traditional family or the constitutional
rights of churches.[75] Following two months of negotiations between top Utah gay rights leaders and mid-level
church leaders,[76] the church supported a gay rights bill
in Salt Lake City which bans discrimination on the basis
of sexual orientation and gender identity in housing and
employment, calling them common-sense rights. The
law does not apply to housing or employment provided by
religious organizations.[77][78] Apostle Jerey R. Holland
argued that it could be a model for the rest of the state.[79]
After the passage of Employment Non-Discrimination
Act (ENDA) in the U.S. Senate, the LDS Church has not
taken a position on the act.[80]
Although the church has previously stated that it will
end its nine-decade-long aliation with the Boy Scouts
of America if homosexual conduct is permitted,[81] it
now supports the BSA's 2013 policy change that permits membership to youth regardless of sexual orientation.[82] The LDS Church is the largest sponsor of Boy
Scout troops in the United States.[83]
CHAPTER 4. PEOPLE
tion against same-sex couples in the granting of marriage
licenses violated the Hawaiian constitution. In response,
the churchs First Presidency issued a statement on February 13, 1994 declaring the churchs opposition to samesex marriage, and urging its members to support eorts
to outlaw gay and lesbian marriages. With the assistance
of the LDS Church and several other religious organizations, the Hawaii legislature enacted a bill in 1994 outlawing same-sex marriages.
In response to the defeat of the church on Hawaiis samesex marriage passage, the LDS Church released "The
Family: A Proclamation to the World" in a 1995 statement by church president and prophet Gordon B. Hinckley, which rearmed the LDS Churchs doctrinal stance
that marriage is between a man and a woman.[84] This
stance has been called into question by LGBT activists
due to the LDS Churchs history of polygamy.
In 2004, the church ocially endorsed an amendment
to the United States Constitution banning marriage except between a man and a woman. The church also
ocially announced its opposition to political measures
that confer legal status on any other sexual relationship than a man and a woman lawfully wedded as husband and wife.[10] Although the statement was directed
specically to gay marriage, the statement could also be
read to encompass political opposition by the church to
recognizing civil unions, common-law marriages, plural
marriages, or other family arrangements. Support of an
amendment in California has caused Mark Leno to question whether the churchs tax-exempt status should be
revoked.[85]
On August 13, 2008, the church released an article further elaborating why it teaches that gay marriage will be
Same-sex marriage
detrimental to society; the letter also encouraged church
members living in California to use resources necessary
See also: California Proposition 8 (2008), The Divine In- in support of Proposition 8,[74] which proposed denstitution of Marriage and Protests against Proposition 8 ing marriage as only a union between one man and one
supporters
woman. The church asked its membership to donate
Beginning in the mid-1990s, the LDS Church began to time and money towards the initiative. Church members accounted for 80 to 90 percent of the volunteers
who campaigned door-to-door and as much as half of the
nearly $40 million raised.[86] The churchs political involvement and stance on homosexuality was denounced
by the 2010 documentary lm 8: The Mormon Proposition. The church was criticized for its involvement by
non-members and by some of its members, and in 2010,
general authority Marlin K. Jensen personally apologized
to church members in California for the churchs role.[87]
On December 20, 2013, U.S. District Judge Robert J.
Shelby struck down the Utahs ban on same-sex marriage,
saying it violated the U.S. Constitutions Equal Protection Clause.[88] In response, the church released instrucProtesters in front of the Newport Beach California Temple voic- tions to leaders regarding same-sex marriage in Utah.[89]
ing their opposition to the churchs support of Prop 8
It stated that, while the church disagrees with the court
ruling, those who obtain same-sex marriage should not
focus its attention on the issue of same-sex marriages. In be treated disrespectfully.[89] However, church ocers
1993, the Supreme Court of Hawaii held that discrimina-

are prohibited from employing their ecclesiastical authority to perform marriages, and meetinghouses or other
properties are not allowed to be used for ceremonies,
receptions or other activities associated with same-sex
marriages.[89]
In November 2015, the church claried that its members
who are in a same-sex marriage are in apostasy and may
be subject to church discipline.[41] Children of parents
who are in same-sex relationships must wait until they
are 18 years old and disavow homosexual relationships
before they can be baptized.[90]
4.1.6
Brigham Young University
91
positive results, which led to a great burst of enthusiasm about changing homosexuality [that] swept over
the therapeutic community.[99] In one experiment, volunteers that attended BYU were shown pornographic
photos of men while being shocked with self-chosen
amounts of voltage.[100] One participant was Don Harryman, who shared his experience in Peculiar People: Mormons and Same-Sex Orientation.[101] Another participant,
Connell O'Donovan, claimed he was also sent to BYU
for vomit therapy but refused it, but BYU states that it
has never used vomit-inducing therapy.[100] After aws
were demonstrated in Seligmans experiments, aversion
therapy fell out of popularity and in 1994, the American
Medical Association issued a report that stated aversion therapy is no longer recommended for gay men and
lesbians.[102]
In 1997, BYU president Merrill J. Bateman was unable to verify that electric shock therapies took place at
the school and requested documentation to support the
allegations.[103] One faculty member is quoted in a question and answer article on the BYU website as stating that aversion therapy may have taken place at BYU
when he was an undergraduate student, but only in rare
circumstances.[104]
In 2011, a group called Understanding Same-Gender Attraction, consisting of BYU students and other members of the Provo community, began meeting on campus
to discuss issues relating to homosexuality and the LDS
Church.[105] However, by December 2012, USGA was
Brigham Young University prohibits all extramarital sexuality in- told it could no longer hold meetings on BYUs campus,
cluding homosexual activity
and though the BYU leadership claims to not know about
this request it has been conrmed by all the members of
Brigham Young University (BYU) is the largest religious the USGA leadership to have come from the LDS church
university in North America and is the agship educa- leadership and not from BYU.[106]
tional institution of the LDS Churchs Church Educational System. In order to attend BYU, students must
abide by the schools Honor Code. The Honor Code was 4.1.7 Conversion therapy
recently reworded after several students argued that the
previous wording was confusing and unclear, restricting
When asked the churchs position on conversion therapy,
sexual identity instead of lifestyle.[91] Advocacy of ho- Wickman responded: It may be appropriate for that permosexuality and the promotion of homosexual relations
son to seek therapy. Certainly the Church doesn't counas being morally acceptable was explicitly mentioned as cil against that kind of therapy. Oaks continued, "[t]he
being against the honor code until a change of the Code
Church rarely takes a position on which treatment techin early 2011.[92] It is now explicit that sexual orientation niques are appropriate. They emphasize that from the
is not an honor code issue.[44]
churchs standpoint, the clinical side is not the most imSeveral LGBT rights organizations, including Soulforce, portant thing, but the recognition that the individual has
have criticized BYUs Honor Code.[93][94]
their own agency to control what their own actions. WickIn the 1970s, a student at BYU, Max Ford McBride, pub- man and Oaks cautioned against[2]potentially abusive praclished a dissertation that included several experiments tices, such as aversion therapy.
in the use of aversion therapy to treat ego-dystonic homosexuality.[95] It is unknown whether the LDS Church
was aware of these experiments.[96] At the time, homosexuality was considered by the medical community as a psychiatric condition,[97] and aversion therapy
was one of the more common methods used to try to
cure it.[98] In 1966, Martin Seligman had conducted a
study at the University of Pennsylvania that demonstrated
In general, the church discourages member participation

in groups that challenge religious and moral values,
foster physical contact among participants, or encourage open confession or disclosure of personal information normally discussed only in condential settings.[107]
It has stated that although participants may experience
temporary emotional relief or exhilaration, old problems often return, leading to added disappointment and
92
CHAPTER 4. PEOPLE
despair.[107]
Several church members have been involved in the therapy for people with homosexual inclinations. A. Dean
Byrd has published several articles in professional magazines and in the Ensign on the subject of homosexuality. Beckstead and Morrow analyzed the experience of
50 Mormon men undergoing conversion therapy.[108]
Je Robinson interviewed seven heterosexually married
Mormon men who had been through conversion therapy
and previously identied as gay. The seven men believe
they had a spiritual transformation and that their orientation was changed. They were no longer troubled by emotional attraction to men, sexual attraction to men, feeling
bad about same-sex desires, social isolation, or compulsive sexual thoughts and behaviors. Robinson found that
their change came from a new understanding that prior
same-sex attractions did not require them to be gay.[109]
4.1.8
Homosexual Mormons
There are no ocial numbers for how many members of

the LDS Church identify as gay or lesbian. LDS Family Services estimates that there are, on average, four
or ve members per church ward who experience samesex attraction.[110] The most recent external study, conducted in 1972, shows that between 1013 percent of
college-aged Mormon men reported past experimentation with homosexual behavior, which was similar to the
percentage of non-Mormon men who similarly reported.
The study did not tabulate the number of homosexuals
who had never had a homosexual experience.[111] Gary
Watts, former president of Family Fellowship, estimates
that only 10 percent of homosexual Mormons remain in
the church.[112] Others dispute that estimate, saying numbers in support groups for active Latter-day Saints and
for self-identied gay Mormons are comparable. Many
of these individuals have come forward through dierent support groups or websites stating their homosexual
attractions and concurrent church membership. A number of personal accounts were published in A Place in
the Kingdom: Spiritual Insights from Latter-day Saints
about Same-Sex Attraction.[113] Other personal experiences are documented on the LDS SSA Resources and
People Can Change websites. Others have shared their
stories through the Ensign,[114] through the Evergreen International website[115] and blogs.[116] There is a variety of terminology used, including Moho, to refer to a
Mormon homosexual.[117] The following are some of the
more prominent individuals within the gay and ex-gay
Mormon community:
Practicing Mormons
Ty Manseld served as a missionary in the New
Hampshire Manchester Mission, graduated from
BYU, and taught two religion classes in the summer
of 2013 at BYU as an adjunct faculty member.[118]
He chronicled his coming to terms with his sexuality in a co-authored book with Fred and Marilyn Matis, In Quiet Desperation: Understanding the
Challenge of Same-gender Attraction, published by
Deseret Book in 2004.[119] Manseld later married
and recently published another book on homosexuality, also by Deseret Book, in 2011, titled Voices of
Hope: Latter-day Saint Perspectives on Same-gender
AttractionAn Anthology of Gospel Teachings and
Personal Essays.
David Matheson admitted to himself that he was
attracted to men when he was 22 and married. Following seven years of therapy, he claimed to have
changed his sexual orientation.[120] He has since
become a licensed professional counselor and has
made his clinical focus to be helping men who
want to diminish unwanted homosexuality and feel
whole as men.[121] He is the clinical director of
the Center for Gender Wholeness, co-creator of the
Journey into Manhood weekend,[122] and a director of People Can Change.[123] He has written the
Evergreen International Workbook for Men, Four
Principles of Growth,[124] and has made several media appearances talking about overcoming homosexual attractions. He says that he is not completely
straight, but straight enough.
H. Stuart Matis, a celibate homosexual, stated
that straight members have absolutely no idea what
it is like to grow up gay in this church. It is
a life of constant torment, self-hatred and internalized homophobia.[125] Matis committed suicide
at an LDS Church meetinghouse in Los Altos,
California.[126] After two of his gay friends also
committed suicide, Armation members began to
hold suicide vigils around the country to raise awareness about suicide prevention and the destructive
consequences of what they considered to be homophobic treatment by other church members. Suicide victims are posted on its website.[127] Matiss
story is described in the book In Quiet Desperation: Understanding the Challenge of Same-Gender
Attraction[128] and was later inspired and created
into the play Missa Solemnis; or, The Play About
Henry[129] written by non-Mormon playwright Roman Feeser.[130][131] Matiss death was described in
the 2010 documentary 8: The Mormon Proposition.[132]
Mitch Mayne, a currently celibate homosexual
member in San Francisco, serves as an executive secretary to the bishop in the local Bay
Ward.[117][133] Mayne has promoted family acceptance of LGBT youth and hopes to serve as a bridge
to the gay community. He has also promoted the
idea that all people with homosexual feelings, including those who are involved in homosexual behavior, should be welcomed into the church with no
93
consequences for their sexual choices. He has said

that he is not committed to church teachings about
homosexuality and could well enter a gay relationship in the future. He claims that church leaders are
mistaken in their teachings about homosexuality.
Jason Park admitted his homosexual feelings at the
age of 31 after being married for four years. After
founding and participating in the original Evergreen
International support group and going through therapy, he has since ceased his homosexual behavior and found peace with his feelings and happiness in his family life.[134] He has since written 3
books concerning homosexuality (Resolving Homosexual Problems: A Guide for LDS Men;[135] Understanding Male Homosexual Problems: An Introduction for Latter-day Saints;[136] Helping LDS Men Resolve their Homosexual Problems: A Guide for Family, Friends, and Church Leaders[137] ) and a scholarly
paper Overcoming Male Homosexual Problems.[138]
He is a popular speaker at Evergreen International
conferences.[139]
Rich Wyler was excommunicated from the church
due to his homosexual behavior, but has since re- Dustin Lance Black
joined the church.[140] He was married and then widowed. He is the founder and executive director of
John Cameron is a former BYU student who parPeople Can Change and co-creator and leader of
ticipated in electro-shock aversion therapy sessions
Journey into Manhood. He established Higher Path
on campus in 1976 with the goal of changing his sexLife Coaching and began coaching professionally in
ual orientation. The controversial therapy was con[141]
2005.
He leads telephone-based coaching group
ducted by PhD student Max Ford McBride under the
called A Wifes Journey: Caring for Yourself and
direction of Dr. D. Eugene Thorne of the PsycholYour Family When Your Husband Struggles With
ogy Department. While hooked to electrodes, the
[142]
Homosexuality or Addiction.
subjects were shown pornographic images of men
while simultaneously being shocked. The experiFormer Mormons
ence was so traumatic for Cameron that he left Mormonism. In 2006, he nished writing a play about
Bruce Bastian served as a church missionary to
his experience, titled 14, in reference to the number
Italy, graduated from BYU, and married in a church
of men who were the subjects of this particular extemple before coming out. He and a BYU properiment. The play was rst staged at the University
fessor developed and co-founded WordPerfect softof Iowa in 2007.[143]
ware for word processing. He currently serves on the
Michael Glatze is a former gay rights activist and
Board of the Human Rights Campaign, Americas
publisher of Young Gay Americas YGA Magalargest lesbian and gay rights political action comzine.[144] Glatze abandoned his homosexuality and
mittee. In 2008, Bastian donated $1 million to ght
was baptized into the LDS Church. He stated
California Proposition 8, which dened marriage as
that "Jesus, however, is what, ultimately, changed
between a man and a woman.
me.[145] Glatze left the church within two years of
Martha Nibley Beck, daughter of Mormon apolhis conversion and now considers himself a conserogist Hugh Nibley and author of bestseller Leaving
vative Christian.[146]
the Saints: How I Lost the Mormons and Found My
Sonia Johnson, prominent radical feminist and
Faith.
supporter of the Equal Rights Amendment.
Dustin Lance Black is a gay writer for the HBO Series Big Love about a ctitious polygamous Mormon
Kate Kendell is a lesbian lawyer from Utah who
sect in Utah. In 2008, he won an Academy Award
currently serves as the Executive Director of the
for writing the screenplay for Milk, a movie about
National Center for Lesbian Rights. She graduated
the slaying in 1978 of gay civil rights leader and San
from the University of Utah in 1988 and became
Francisco City Supervisor Harvey Milk. Black is
the rst sta attorney for the American Civil Libnow a widely respected gay civil rights advocate.
erties Union of Utah. Kate and her partner, Sandy
94
CHAPTER 4. PEOPLE
Holmes, live in San Francisco with their two children, as well as Kendalls daughter from a previous
marriage.[147]
Leonard Matlovich, rst U.S. military service

member to intentionally announce his homosexuality in opposition to the military ban.
D. Michael Quinn is a well-known historian of
Mormonism and former professor of history at
BYU. He was excommunicated in September 1993
for publishing historical accounts he claimed revised
traditional Mormon history. He then came out of
the closet as gay and published Same Sex Dynamics
Among Nineteenth-Century Americans: A Mormon
Example in 1996. He currently resides in Los Angeles.
Benji Schwimmer, the winner of the 2006 So You
Think You Can Dance show.
Support organizations
The church neither encourages nor discourages support
groups for those with same gender attractions. However,
it does discourage members from participating in groups
that foster homosexual conduct.[2] Even though no support organization is ocially sponsored by the church,
several organizations have begun who have adopted theories and philosophies they believe are in line with church
policy. Several church members have also joined ex-gay
organizations. Some church members who identify as
LGBT have also joined other support groups that seek
changes in church doctrine, and greater church tolerance
and awareness regarding LGBT issues. Several support
groups are listed below:
and society, and to help them realize and arm

self-worth.[150] However, the group has expanded
its mission to include bisexuals, transgender persons, and intersex persons. The group opposes the
churchs position against homosexuality.
MoHo Directory is a global listing of over 100 gay
Mormons and their blogs.For many, the MoHo Directory functions as a family of choicea committed relationship network bound by friendship rather
than blood.[151]
Mormons Building Bridges is a decentralized
grassroots group, composed primarily of members
of the LDS Church, who seek to improve the attitudes between members of the church and the
LGBT community.
Disciples2 is an organization to provide support for
what it calls male and female strugglers, who have
chosen or may someday choose to be in harmony
with our Heavenly Father and His laws as set forth
by modern-day prophets and apostles.[152]
Family Fellowship is for family members of lesbian, gay, bisexual, and/or transgender members
and does not generally support church teachings
about homosexuality.[153]
LDS Reconciliation arms the spirituality of gays
and lesbians and contradicts LDS teachings on the
subject. It has organized protests against BYU and
its policies.[154]
Evergreen International was an organization for
people who want to diminish same-sex attractions
and overcome homosexual behavior.[155] It sustains the doctrines and standards of The Church of
Jesus Christ of Latter-day Saints without reservation or exception. In January 2014, Evergreen announced it would close and refer its clients to North
Star.[156]
North Star is an organization whose mission is

to provide a place of community for Latter-day
Saints who experience homosexual attraction or
gender identity incongruence, as well as their family,
friends, and ecclesiastical leaders.[148] The group
supports the churchs position that sexual relations 4.1.9 See also
are to be reserved for marriage between a man and
Antonio A. Feliz
woman, and aims to provide spiritual and social
support for individuals and families who desire to
Latter Days (movie about a Mormon missionary
live in harmony with church teachings. The ordealing with homosexuality)
ganization takes no ocial position on the origin
or mutability of homosexual attractions or gender
Law of adoption (Mormonism)
identity incongruence,[148] and does not endorse
LGBT rights in Utah
political causes or join political coalitions, including those ocially sanctioned by the institutional
List of Christian denominational positions on homoChurch.[149]
sexuality
Armation: Gay & Lesbian Mormons is a sup Restoration Church of Jesus Christ
port group originally organized in 1977 to work
for the understanding and acceptance of gays and
United Order Family of Christ
lesbians as full, equal and worthy persons within
Utah Constitutional Amendment 3
the Church of Jesus Christ of Latter-day Saints
4.1.10
Notes
[1] Gospel Topics: Chastity, LDS.org (LDS Church), retrieved 2014-07-02

[2] Oaks & Wickman 2007
[3] Hinckley, Gordon B. (November 1998), What Are People Asking about Us?", Ensign (LDS Church)
[4] Worship with Us: What to Expect, Mormon.org (LDS
Church), retrieved 2014-07-02
95
[21] Faulconer, James E. (1999), Verses 2432, Romans

1: Notes and Reections, Provo, Utah: FARMS,
Brigham Young University, ISBN 0-934893-44-6, OCLC
42580110
[22] Hinckley, Gordon B. (May 1987), Reverence and Morality, Ensign: 45
[23] Clark, J. Reuben (December 1952), Home and the Building of Home Life, Relief Society Magazine 39: 793794;
(General) Conference Reports, October 1954: 79
[5] Gospel Topics: Temples, LDS.org (LDS Church), retrieved 2014-07-02
[24] Avery, Valeen Tippetts (1998), Chapter 12: David and

Charley, From Mission to Madness: Last Son of the Mormon Prophet, University of Illinois Press, pp. 232243,
ISBN 0-252-02399-4
[6] Gospel Topics: Church Disciplinary Councils, LDS.org

(LDS Church), retrieved 2014-07-02
[25] Quinn 1996
[7] Oaks 1984. Thus, the First Presidencys letters condemning homosexuality are, by their explicit terms, directed at
the practices of homosexuality.
[8] Kimball, Spencer W (10 July 1964), A Counselling Problem in the Church, Address to Seminary and Institute Faculty, Provo, Utah: BYU. Transcript excerpts reprinted
without permission at connellodonovan.com
[9] Oaks, Dallin H (11 October 1987), Free Agency and
Freedom, Fireside address at annual BYU symposium on
the Book of Mormon, Brigham Young University
[10] LDS Church 2004
[11] McKinley, Jesse; Johnson, Kirk (2008-11-14), Mormons
Tipped Scale in Ban on Gay Marriage, The New York
Times, retrieved 2011-08-26
[12] Taylor, Scott (November 10, 2009). Mormon Church
backs protection of gay rights in Salt Lake City. Deseret
News.
[26] Kimball, Edward L.; Kimball, Andrew E. (1977), Spencer

W. Kimball: Twelfth President of the Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah:
Bookcraft, p. 381, ISBN 978-0-88494-330-3, OCLC
3631389
[27] Kimball, Spencer W (5 January 1965), Love vs. Lust,
BYU Speeches of the Year. Transcript reprint with permission by the Mental Health Resource Foundation at mentalhealthlibrary.info
[28] Kimball & Petersen 1970
[29] Kimball & Petersen 1970, pp. 26
[30] Kimball & Petersen 1970, p. 7
[31] Kimball 1971, p. 32
[32] Haldeman, Douglas C. (April 1994), The practice and
ethics of sexual orientation conversion therapy, Journal
of Consulting and Clinical Psychology 62 (2): 221227,
doi:10.1037/0022-006X.62.2.221
[13] New Church Website on Same-Sex Attraction Oers

Love, Understanding and Hope, News Release, LDS
Church, December 6, 2012
[14] Mach, Andrew (December 7, 2012), New website

from Mormon church: 'Sexuality is not a choice'", USNews.NBCNews.com (NBC News)
[35] Anonymous (October 1919), May Anderson; Primary Association, eds., Evan Bach: A True Story for Little Folk,
by a Pioneer, The Childrens Friend (The Deseret News)
18, p. 386
[15] Mormons Reinforce Stand on Same-Sex Marriage. New

York Times. 6 November 2015.
[36] James & Mitton 1998
[16] Alma 39:5

[17] 2 Nephi 13:9
[18] Homosexuality, Study Helps: Guide to the Scriptures,
LDS Church, retrieved 2014-07-02
[19] Gospel Topics: Same-Sex Attraction, LDS.org (LDS
Church), retrieved 2014-07-02
[20] Leviticus 18:22; also: Leviticus 20:13 If a man also lie
with mankind, as he lieth with a woman, both of them
have committed an abomination: they shall surely be put
to death; their blood shall be upon them.
[34] Quinn 1995
[37] Hinckley, Gordon B. (November 1999), Why We Do

Some of the Things We Do, Ensign, Our hearts reach
out to those who refer to themselves as gays and lesbians.
We love and honor them as sons and daughters of God.
They are welcome in the Church.
[38] Lattin, Don (April 13, 1997), Musings of the Main Mormon: Gordon B. Hinckley, president, prophet, seer and
revelator: of the Church of Jesus Christ of Latter-day
Saints, sits at the top of one of the worlds fastest-growing
religions, San Francisco Chronicle, archived from the
original on 2012-05-17
[39] LDS Church 1998, p. 95
96
[40] The phrase in parentheses was added in November

2015: Daniel Woodru, LDS church to exclude children of same-sex couples from membership, kutv.com,
6 November 2015.
[41] Cimaron Neugebauer, LDS Church adds same-sex marriage to denition of apostasy, kutv.com, 6 November
2015.
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[56] First Presidency Statement on Same-Gender Marriage.

The Church of Jesus Christ of Latter-day Saints. 20 October 2004. Retrieved 23 January 2015.
[57] The Divine Institution of Marriage. The Church of
Jesus Christ of Latter-day Saints. Retrieved 23 January
2015.
[42] Packer 1978
[58] Packer, Boyd K. (November 2000), Ye Are the Temple

of God, Ensign (LDS Church)
[43] Oaks 1995
[59] LDS Church 2007a
[44] Church Educational System (2011), Church Educational

System Honor Code, Provo, Utah: Brigham Young University
[60] Judge Rules Georgia Tech Gay Rights Manual Biased,

WCTV, Associated Press, May 1, 2008
[45] Nelson, Russell M.; Wickman, Lance B. (16 May 2007).

In Focus: Mormonism in Modern America (Transcript).
Interview with Robert Ruby. Pew Forum on Religion &
Public Life. Every person on this planet has personal challenges. Some have challenges with same-sex attraction,
some have problems with opposite-gender attraction that
have to be controlled.
[61] Court: Georgia Tech Safe Space program not safe from
Constitution, Alliance Defense Fund, 1 May 2008
[62] Judge Rules Bias in Universitys Manual on Gay Tolerance, Liability Alerts (United Educators)
[63] Kimball, Spencer W. (1974), God Will Not Be Mocked
[64] Kimball, Spencer W. (1980), President Kimball Speaks
Out on Morality
[46] Jarvik, Elaine (27 May 2006), LDS to push marriage

amendment, Deseret Morning News
[65] Kimball 1971
[47] LDS Church 2007b
[66] Holland 2007
[67] Packer, Boyd K. (July 1972), The Message: Why Stay

Morally Clean, New Era (LDS Church): 4

[50] Scott, Richard G. (November 2006), The Atonement
Can Secure Your Peace and Happiness, Ensign
[51] Kimball, Spencer W. (1969), The Miracle of Forgiveness,
Bookcraft, ISBN 978-0-88494-192-7
[52] Packer, Boyd K (1976), To Young Men Only (PDF), LDS
Church
[53] Fletcher, Peggy. Utah Local News - Salt Lake City News,
Sports, Archive - The Salt Lake Tribune. Sltrib.com.
[54] Church Responds to HRC Petition: Statement on SameSex Attraction. The Church of Jesus Christ of Latter-day
Saints. 12 October 2010. Retrieved 23 January 2015.
The Churchs doctrinal position is clear: Sexual activity
should only occur between a man and a woman who are
married. However, that should never be used as justication for unkindness. Jesus Christ, whom we follow, was
clear in His condemnation of sexual immorality, but never
cruel. His interest was always to lift the individual, never
to tear down
[55] Oaks, Dallin H.; D. Todd, D. Todd Christoerson. Love
One Another: A Discussion on Same-Sex Attraction.
mormonsandgays.org. The Church of Jesus Christ of
Latter-day Saints. Retrieved 23 January 2015. Senior
Church leaders in this website represent the ocial position of the Church. Additional videos feature real people
sharing real experiences from their own perspectives and
We can all come together to foster a climate of goodwill
and a determination to understand the workings of God in
each individual life.
[68] Quinn 2000

[69] Moore, Carrie A. (30 March 2007), Gay LDS men detail
challenges, Deseret Morning News
[70] Snow, Lorenzo (31 August 1899), none, Millennial Star,
p. 547
[71] Oaks, Dallin H. (1988), Pure in Heart, Salt Lake City:
Bookcraft, pp. 6162, ISBN 978-0-88494-650-2
[72] Berkes, Howard (January 9, 2009), New Mormon Temple: Sacred Or Secret?", All Things Considered (NPR)
[73] Bauman, Joe (January 19, 2004), Debate shifts to LDS
over crime bill, Deseret News
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[77] Johnson, Kirk (11 November 2009), Mormon Support of
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[78] Statement Given to Salt Lake City Council on Nondiscrimination Ordinances, News Story, LDS Church, 1 January 2009
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[80] Church Responds to Inquiries on ENDA, Same-Sex

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[81] Sudetic, Chuck (6 July 2000), The Struggle for the Soul
of the Boy Scouts, Rolling Stone: 100. Reprint without
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[82] Church Issues Statement on Boy Scouts of America, LDS
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[83] Chartered Organizations and the Boy Scouts of America,
Boy Scouts of America, 31 December 2012
[84] Jeppson, Buckley. Stances of Faiths on LGBT Issues:
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Homosexual Problems: A Guide for Family, Friends,
100
CHAPTER 4. PEOPLE
and Church Leaders, Salt Lake City, Utah: Century Publishing, ISBN 978-0-941846-07-3, OCLC
39284482.
LDS SSA Resources literature and organizations

that can help Latter-day Saints and others with challenges of homosexuality and/or sexual addictions
Quinn, D. Michael (Winter 1995), Male-Male

Intimacy among Nineteenth-century Mormons
a Case Study, Dialogue: A Journal of Mormon
Thought 28 (4): 10528.
North Star: a community for Latter-day Saints dealing with issues surrounding homosexual attraction
who desire to live in harmony with the teachings
of Jesus Christ and the values and doctrines of The
Church of Jesus Christ of Latter-day Saints.
Quinn, D. Michael (1996), Same-Sex Dynamics

Among Nineteenth Century Americans: a Mormon
Example, University of Illinois Press, ISBN 0-25202205-X, OCLC 32895125.
Quinn, D. Michael (Fall 2000), Prelude to the National 'Defense of Marriage' Campaign: Civil Discrimination Against Feared or Despised Minorities, Dialogue: A Journal of Mormon Thought 33
(3): 152.
4.1.12
Further reading
Mueller, Max (June 13, 2012), Can You Be Both

Mormon and Gay?: Why a religion notorious in the
gay community might be evolving, Slate
Payne, Seth, Why does the LDS Church oppose
Gay Marriage?", Frequently Asked Questions about
Mormonism, mormonstudies.net
Williams, Ben (September 2004), Same Sex
Temple Sealings: Did the Early LDS Church
Embrace Homosexual Relationships?", Salt Lake
Metro, archived from the original on 2011-09-28
Voices of Hope
Wendy and Thomas Montgomery Speak at the 2013
Conference of Armation: LGBT Mormons
4.2 Mormonism and women

The status of women in Mormonism has been a source
of public debate since before the death of Joseph Smith
in 1844. Various denominations within the Latter Day
Saint movement have taken dierent paths on the subject of women and their role in the church and in society.
Views range from the full equal status and ordination of
women to the priesthood, as practiced by the Community
of Christ, to the Catholic-like patriarchal system practiced by The Church of Jesus Christ of Latter-day Saints
(LDS Church), to the ultra-patriarchal plural marriage
system practiced by the Fundamentalist Church of Jesus Christ of Latter-Day Saints (FLDS Church) and other
Mormon fundamentalist groups.
Articles About Same-sex Attraction, EvergreenIn- 4.2.1 Early Mormonism

ternational.org (Evergreen International), archived
from the original on 2012-07-24 a collection of For its time, early Mormonism had a relatively liberatresources about same-gender attraction
ing stance toward women. Joseph Smith, the founder of
the Latter Day Saint movement, lived in and abided by a
Gospel Topics: Same-Gender Attraction, LDS.org
male-centered world; most of the early founding events
(LDS Church), retrieved 2014-07-02
of Mormonism involved only men. However, a number
of women had signicant supporting roles; for example,
Smiths wife, Emma Hale Smith, served as a scribe during
translation of the Book of Mormon and was the subject
Love One Another: A Discussion on Same-Sex At- of one of the churchs early revelations, which[1]included
traction (MormonsAndGays.org) ocial site by direction to compile the churchs rst hymnal. Emma
The Church of Jesus Christ of Latter-day Saints on Smith also served as head of the Relief Society, originally
a self-governing womens organization within the church,
the church and homosexuality
which is one of the oldest and largest womens organiza Armation supports LGBTQ/SSA Mormons and tions in the world.[2]
their families, friends and Church leaders in seek- Mormonism rejected the Augustinian doctrine of original
ing to live productive lives consistent with their faith sin, which held that humanity inherits the sin of Adam
or heritage.
and Eve in which they ate the forbidden fruit.[3] This sin
was historically blamed on Eve, and was thought to be the
source of womens submissive and dependent state. The
Gay Mormons: Wendy And Tom Montgomery Lead movements second Article of Faith states, We believe
Push To Change LDS Church Stance On Homosex- that men will be punished for their own sins, and not for
uality. Their adolescent son Jordan is gay.
Adams transgression.[4]
For Gay Mormons Options and Resources
4.2. MORMONISM AND WOMEN

Other issues included the beginning of plural marriage,
the gifts of the spirit as exercised by women, performing ordinances in the temple, and blessings of women by
women.[5] For example, while en route to the Salt Lake
Valley, the diary of a midwife named Patty Bartlett Sessions describes women giving each other blessings:
[W]e had a feast in the afternoon at sister
Millers .... there we blessed and got blessed & I
blesed [sic] sister Christeen by laying my hands
upon her head and the Lord spoke through me
to her great and marvelous things.[6]
Current LDS Church policy allows the act of giving
blessings by laying on of hands to be performed by
priesthood holders only, and only men may receive the
priesthood.[7]
Women also participated in the Anointed Quorum in the
early church.[8]
4.2.2
The Church of Jesus Christ of

Latter-day Saints
The status of women in the LDS Church has been

a source of public debate beginning in the 19th century, when the church found itself at odds with the
United States federal government over its practice of
polygamy.[9] Despite the legal and cultural issues related to the Mormon practice of polygamy, 19th-century
women played a signicant public leadership role in
Latter-day Saint culture, politics, and doctrine.[10] Some
view the role of women in the 19th-century church as the
zenith of womens institutional and leadership participation in the church hierarchy.[11][12][13] The LDS Churchdominated Utah Territorial Legislature granted women
the franchise in 1870, but it was removed by the federal
governments 1887 enactment of the EdmundsTucker
Act.
Ecclesiastically, the LDS Church is rmly committed to
traditional gender roles. Women have a certain degree
of authority in some areas, including a number of leadership positions, which include authority over children
and other women, although these women leaders receive
supervision and guidance by priesthood-holding leaders.
Women are "endowed" with priesthood power, but are
not ordained to priesthood oce.[8] Though not considered clergy, women play a signicant part in the operation
of local congregations.[14] Women teach classes to adults,
teenagers, and children. Women also organize social, educational, and humanitarian activities. Women may also
serve as missionaries, and a select few may perform certain ordinances such as washing and anointing on behalf
of women in church temples.[2]
101
are viewed as publicly oppositional toward the churchs
current structure are subject to ecclesiastical discipline,
including excommunication for apostasy.[15][16] Barlow,
Rich (June 17, 2006), A Feminist Look at the Mormon
Faith, Boston Globe
19th-century Utah Territory
In common with a number of other frontier areas, women
took a more prominent role in Utah Territory than they
would have in the eastern United States. Brigham Young
taught:
As I have often told my sisters in the Female Relief Societies, we have sisters here
who, if they had the privilege of studying,
would make just as good mathematicians or accountants as any man; and we think they ought
to have the privilege to study these branches
of knowledge that they may develop the powers with which they are endowed. We believe that women are useful not only to sweep
houses, wash dishes, make beds, and raise babies, but that they should stand behind the
counter, study law or physic [medicine], or become good book-keepers and be able to do the
business in any counting house, and this to enlarge their sphere of usefulness for the benet
of society at large.[17]
Along with the promotion of womens rights in the secular sphere, women in Utah, like renowned poet Eliza R.
Snow, spoke of womens equality in sacred matters.[2]
This included the development of a Heavenly Mother
theology.[18] Snow in particular spoke of equal status:
Is it necessary for sisters to be set apart to
ociate in the sacred ordinances of washing,
anointing, and laying on of hands in administering to the sick? It certainly is not. Any and
all sisters who honor their holy endowments,
not only have right, but should feel it a duty,
whenever called upon to administer to our sisters in these ordinances, which God has graciously committed to His daughters as well as
to His sons; and we testify that when administered and received in faith and humility they
are accompanied with almighty power.[2]
Snow also spoke of the need for women to stick together.
She advised that women conde personal issues to the Relief Society president and her counselors, rather than the
bishops.[2]
Within and outside the church mainstream, there is a In the secular sphere, Utah Territory was at the foreminority of LDS women who raise concerns regarding front of womens surage; in 1870, it became one of the
church policy and doctrine. However, any members who rst states or territories in the Union to grant women the
102
CHAPTER 4. PEOPLE
vote,[10] though the federal government removed the franchise from women in 1887 via the EdmundsTucker Act.
Education and scholarship was also a primary concern for
Mormon women.
The Relief Society was also a forum for women. Religious missions, like Bathsheba W. Smith's mission
to southern Utah to preach womans rights, were
launched.[19] The Womans Exponent magazine, the ofcial publication of the Relief Society, published a 1920
editorial in favor of equal rights before the law, equal
pay for equal work, [and] equal political rights, stating
that a womens place is not just in the nursery but in
the library, the laboratory, the observatory.
In 1875, Relief Society president Emmeline B. Wells
said:
Let woman speak for herself; she has the
right of freedom of speech. Women are too
slow in moving forward, afraid of criticism,
of being called unwomanly, of being thought
masculine. What of it? If men are so much superior to women, the nearer we come up to the
manly standard the higher we elevate ourselves.
Late-19th-century Utah also had the most liberal divorce
laws in the United States at the time. The laws were advantageous to women: any woman who insisted on a divorce got one. One of Brigham Young's wives divorced
him and launched a lucrative career as a public speaker.
The divorce rate in late 19th-century Utah came close to
30 percent. This divorce rate was inated by people from
other states seeking an easy divorce in Utah.[20]
Brigham Young University (BYU), the LDS Churchs

agship educational institution, has made several changes
in its policy towards women. In 1975, the four-year, full
tuition and boarding expenses presidential scholarship
was changed from only being available to men to being
available to an equal number of men and women.[21] BYU
established a Womens Research Institute in 1978.[23]
Among its directors over its 21 years of existence was
Marie Cornwall. At the end of 2009, BYU restructured
its Womens Studies Programs, freeing more money for
research on womens issues by ending an institute sta,
placing the Womens Studies Minor in the Sociology Department and thus putting all the money that previously
was split between research and sta directly into research
expenditures.[24]
In 2013, the church adjusted the leadership council in
its missions to include a greater role for the wife of the
mission president and by creating a new role, called sister training leader. The new Mission Leadership Council expands the use of councils to govern the church at
every level.[25][26] Also in 2013, the organization Ordain
Women was established by LDS women who supported
the extension of priesthood ordinations to women. On
November 1, 2013, the church announced that beginning
in 2014, a general womens meeting, conducted by the
Relief Society, Young Women, and Primary organizations, will be held in connection with its bi-annual general
conferences.[27] In 2015, the church appointed women to
its executive councils for the rst time. The church appointed Linda K. Burton, president of the Relief Society,
Rosemary Wixom, president of the Primary, and Bonnie
L. Oscarson, president of the Young Womens organization, to three high-level church councils (one woman to
each).[28][29]
In 2015 an essay was published in The Gospel Topics section of the churchs website, which surveyed 171 years of
20th and 21st century
statements about a Mother in Heaven.[30] Another pubIn 1977, First Presidency member N. Eldon Tanner told lished essay stated that while neither Joseph Smith nor
the a meeting of church leaders that presidency of the any other church leader ordained women to the priestdo exercise priesthood authority without
Relief Society should be considered a partner with the hood, women
[30]
[21]
ordination.
Melchizedek priesthood.
Other developments during the presidency of Spencer W.
Kimball included having young women class advancements recognized in sacrament meeting and, in 1978,
the First Presidency and Quorum of the Twelve Apostles issued a policy which approved of women praying
in sacrament meeting. In 1980, the general presidents
of the Relief Society, Young Women, and Primary were
invited to sit on the stand with the male general authorities during general conference. In 1984, a woman
spoke in general conference for the rst time since 1930.
Since then, women have spoken in every general conference. In 1978, a conference session specically for
women was added, initially two weeks before the October general conference, which was later changed to one
week beforehand.[22] In the April 2013 general conference, women gave prayers for the rst time.
4.2.3 Fundamentalist groups

Mormon fundamentalists are groups or individuals who
have broken from the dominant form of Mormonism
practiced by the LDS Church.[31] Since the mid-19th
century, numerous fundamentalist sects have been established, many of which are located in small, cohesive, and isolated communities in areas of the Western
United States, western Canada, and Mexico.[31] Mormon
fundamentalists advocate a return to Mormon doctrines
and practices which, they believe, were wrongly abandoned, such as plural marriage, the law of consecration,
the AdamGod doctrine, the Patriarchal Priesthood, elements of the Mormon endowment ritual, and often the
exclusion of blacks from the priesthood.[31]
4.2. MORMONISM AND WOMEN
103
Plural marriage is generally considered the most central

Mormonism: Social Science Perspectives, Urbana: University of Illinois Press, pp. 26586, ISBN 0-252-06959-5,
and signicant doctrine separating fundamentalists from
OCLC 28721262
mainstream Mormonism.[31] In Mormon fundamentalist
groups, women are typically expected or encouraged to
[13] Jorgensen 2001, p. 105
adhere to a strongly patriarchal perspective on womens
roles and activities and, in many cases, participate in plu- [14] Daughters in My Kingdom: The History and Work of Relief
ral marriage.[31]
Society, LDS Church, 2011.
[15] e.g. September Six, Kate Kelly
4.2.4
See also
Criticism of Mormonism
Mormon feminism
The Mormon Women Project
4.2.5
Notes
[1] Smith, Joseph (July 1830), Revelation, July 1830C

[D&C 25]", The Joseph Smith Papers (Church Historians
Press)
[2] Snow 1884, p. 61
[3] Merrill, Byron R. (1992), Original Sin, in Ludlow,
Daniel H, Encyclopedia of Mormonism, New York:
Macmillan Publishing, pp. 10523, ISBN 0-02-8796020, OCLC 24502140
[4] Articles of Faith 1:2
[5] Hanks 1992, p.
[6] Sessions, Patty Bartlett (March 1996), An Olive Leaf:
We Blessed and Got Blessed (PDF), Sunstone 101: 80,
retrieved 2008-06-28.
[7] Cameron, J. Elliot (1992), Priesthood Blessings, in
Ludlow, Daniel H, Encyclopedia of Mormonism, New
York: Macmillan Publishing, pp. 11401141, ISBN 002-879602-0, OCLC 24502140
[8] Quinn, D. Michael (1992), Mormon Women Have Had
the Priesthood Since 1843, in Hanks, Maxine, Women
and Authority, Salt Lake City, Utah: Signature Books,
ISBN 1-56085-014-0.
[9] e.g. Morrill Anti-Bigamy Act (1862), EdmundsTucker
Act (1887).
[10] Bradley, Martha Sonntag (2005), Pedestals and Podiums: Utah Women, Religious Authority, and Equal Rights,
Signature Books.
[11] Cornwall, Marie (1994), The Institutional Role of Mormon Women, in Cornwall, Marie; Heaton, Tim B.;
Young, Lawrence A., Contemporary Mormonism: Social
Science Perspectives, Urbana: University of Illinois Press,
pp. 23964, ISBN 0-252-06959-5, OCLC 28721262.
[12] Iannaccone, Laurence R.; Miles, Carrie A. (1994), Dealing with Social Change: The Mormon Churchs Response to Change in Womens Roles, in Cornwall, Marie;
Heaton, Tim B.; Young, Lawrence A., Contemporary
[16] Goodstein, Laurie (12 June 2014), 2 Threatened With

Removal by Mormons Over Campaign, The New York
Times
[17] Chapter 19: The Relief Society and Individual Responsibility, Teachings of Presidents of the Church: Brigham
Young, LDS Church, 1997, p. 135
[18] Wilcox, Linda (1992), The Mormon Concept of a
Mother in Heaven, in Hanks, Maxine, Women and Authority: Re-emerging Mormon Feminism, Salt Lake City,
Utah: Signature Books.
[19] Hanks 1992, p. 318.
[20] Gordon, Sarah Barringer (2002), Mormon Question:
Polygamy and Constitutional Conict in NineteenthCentury America: Polygamy and Constitutional Conict in
Nineteenth-century America, University of North Carolina
Press, p. 842 (supra note 203), ISBN 9780807875261,
JSTOR 4141683
[21] Kimball 2005, p. 165.
[22] Kimball 2005, p. 165168.
[23] A Farewell Salute to the Womens Research Institute of
Brigham Young University, SquareTwo 2 (3), Fall 2009
[24] Israelsen-Hartley, Sara (November 20, 2009), BYU
students decry demise of Womens Research Institute,
Deseret News
[25] Walker, Joseph (April 5, 2013), Sister LDS missionaries
will have key role in new Mission Leadership Council,
Deseret News
[26] Church Adjusts Mission Organization to Implement
'Mission Leadership Council'", Mormon Newsroom, April
5, 2013
[27] First Presidency Announces New General Womens
Meeting, The Church of Jesus Christ of Latter-day Saints
News and Events, November 4, 2013
[28] Associated Press (August 19, 2015). Mormon church
makes rst ever appointments of women to councils |
World news. The Guardian. Retrieved 2015-08-20.
[29] Walch, Tad (18 August 2015). In a signicant move,
women to join key, leading LDS Church councils.
Deseret News..
[30] Tad Walch. LDS Church releases new essays about
women and the priesthood and Heavenly Mother. Deseret News. Retrieved 2015-11-01.
104
CHAPTER 4. PEOPLE
[31] The Primer, Helping Victims of Domestic Violence and

Child Abuse in Polygamous Communities: Fundamentalist Mormon Communities (PDF), Utah Attorney Generals
Oce and Arizona Attorney Generals Oce, June 2006,
archived from the original (PDF) on January 27, 2013, retrieved June 29, 2010
4.2.6
References
Bradley, Martha Sonntag; Woodward, Mary Brown

Firmage (1994), Plurality, Patriarchy, and the
Priestess: Zina D. H. Youngs Nauvoo Marriages,
Journal of Mormon History 20 (1): 84118, JSTOR
23286315.

Derr, Jill Mulvay, Maureen Ursenbach Beecher,
and Janath Cannon (2002), Women of Covenant:
The Story of Relief Society, Deseret Book, ISBN
9781573456043.
Kimball, James N., and Miles, Kent (2009), Mormon Women: Portraits & Conversations, White
Horse Books, ISBN 978-0980140613.
4.3 Black Mormons
Doctrine and Covenants 156:9

Foster, Lawrence (1979), From Frontier Activism
to Neo-Victorian Domesticity: Mormon Women in
the Nineteenth and Twentieth Centuries, Journal
of Mormon History 6: 322, JSTOR 23286013.
Hanks, Maxine, ed. (1992), Women and Authority: Re-emerging Mormon Feminism, Salt Lake City,
Utah: Signature Books, ISBN 1-56085-014-0.
Hardy, B. Carmon (1994), Lords of Creation:
Polygamy, the Abrahamic Household, and the Mormon Patriarchy, Journal of Mormon History 20 (1):
11952, JSTOR 23286316.
Jorgensen, Danny L. (Spring 2001), The Mormon
Gender-Inclusive Image of God, Journal of Mormon History 27: 95126, OCLC 367597862.
Kimball, Edward L. (2005), Lengthen Your Stride:
The Presidency of Spencer W. Kimball, Salt Lake
City: Deseret Book, ISBN 9781590384572.
Madsen, Carol Cornwall; Whittaker, David J.
(1979), Historys Sequel: A Source Essay on
Women in Mormon History, Journal of Mormon
History 6: 12347, JSTOR 23286020.
Quinn, D. Michael (Fall 1994), The LDS Churchs Eldridge Cleaver, former major player of the Black Panther
Campaign Against the Equal Rights Amendment, Party, and Mormon convert.
Journal of Mormon History 20 (2): 85155.
Most Mormons are members of The Church of Jesus
Snow, Eliza R. (15 September 1884), To the Christ of Latter-day Saints (LDS Church). The church
branches of the Relief Society, Womans Exponent has never kept ocial records on the race of its membership, so exact numbers of black members are un13 (8): 61.
known. Black people have been members of Mormon
Tullidge, Edward W. (1877), The Women of Mor- congregations since its foundation, but before 1978 its
black membership was small. It has since grown, and in
mondom, New York.
1997, there were approximately 500,000 black members
White, O. Kendall (1989), Mormonism and the of the church (about 5% of the total membership), mostly
Equal Rights Amendment, Journal of Church and in Africa, Brazil and the Caribbean.[1] Black membership has continued to grow substantially, especially in
State 31: 249267, doi:10.1093/jcs/31.2.249.
4.3. BLACK MORMONS
105
West Africa, where two temples have been built.[2] In the 35 branches in West Africa.[12]
United States, 3% of members are black.[3]
4.3.3 Wynetta Willis Martin

4.3.1
Notable early black Mormons
Main article: Black people and early Mormonism

Prior to 1847, blacks that were members of the church included Elijah Abel, William McCary, and Walker Lewis.
Jane Manning James had been born free and worked as
a housekeeper in Joseph Smith's home.[4] When she requested the temple ordinances, John Taylor took her petition to the Quorum of the Twelve, but her request was
denied. When Wilford Woodru became president of
the church, he compromised and allowed Manning to be
sealed to the family of Smith as a servant. This was unsatisfying to Manning as it did not include the saving ordinance of the endowment, and she repeated her petitions.
She died in 1908. Church president Joseph F. Smith honored her by speaking at her funeral.[5]
Other notable early black LDS Church members included
Green Flake, the slave of John Flake, a convert to the
church and from whom he got his name. He was baptized
as a member of the LDS Church at age 16 in the Mississippi River, but remained a slave. Following the death
of John Flake, in 1850 his widow gave Green Flake to
the church as tithing.[6] Some members of the black side
of the Flake family say that Brigham Young emancipated
their ancestor in 1854, however at least one descendant
states that Green was never freed.[7] Samuel D. Chambers was another early African American pioneer. He
was baptized secretly at the age of thirteen when he was
still a slave in Mississippi. He was unable to join the main
body of the church and lost track of them until after the
Civil War. He was thirty-eight when he had saved enough
money to emigrate to Utah with his wife and son.[5]
In 1970, Wynetta Willis Martin gained the distinction of

being the rst African-American member of the faculty
at Brigham Young University (BYU). After being baptized she joined the Mormon Tabernacle Choir. She accepted it as her personal mission to prove to the world
that there were in fact African-American Mormons and
that the Mormons were not racist. She toured with the
choir for two years before accepting her appointment on
the faculty at BYU. She was employed in the training
of nurses and tried to help them become more culturally aware.[13] About the racial restriction policy, she said:
"These two things: baptism and the Holy Ghost are the only
requirements, contrary to popular belief, for entering the
Celestial Kingdom and being with God for eternity if one is
worthy. Therefore, the Priesthood covenants of the Temple which we are not allowed at this point are not really so
crucial as popular belief dictates.[14]
4.3.4 Genesis Group

On October 19, 1971, the Genesis Group was established
as an auxiliary unit to the church. Its purpose was to serve
the needs of black members, including activating members and welcoming converts. It continues to meet on
the rst Sunday of each month in Utah. Don Harwell
is the current president.[15] When asked about racism in
the church, he said "Now, is the church of Jesus Christ of
Latter-day Saints racist? No, never has been. But some of
those people within the church have those tendencies. You
have to separate the two."[16]
4.3.5 Joseph Freeman, Jr.
Joseph Freeman, Jr. was the rst African American

to receive the Melchizedek priesthood after the 1978
revelation.[17] Freeman was also the rst black member
See also: The Church of Jesus Christ of Latter-day ever to receive church temple ordinances.[18] On June 23,
Saints in Ghana
1978, Freeman was sealed to his wife and ve children
in the Salt Lake Temple by then-apostle Thomas S. Mon[17][18]
The church began receiving letters from West Africa son.
requesting information about the church in the 1940s.
As the church began sending back literature, two LDS
bookstores were formed. Because the Africans could 4.3.6 Helvcio Martins
not receive the priesthood, leaders hesitated sending
missionaries.[8] In 1960, David O. McKay sent Glen G. Main article: Helvcio Martins
Fisher on a fact-nding mission to Africa, where he found
thousands of people waiting for him.[9] McKay decided to Helvcio Martins was the rst person of African descent
send missionaries, but the Nigerian government refused to be a general authority (a leadership position) of the
to issue the necessary visas.[10] Five months after the church. Martins was born in Brazil to parents descended
1978 revelation, the rst missionaries arrived in Nigeria. from African slaves. He had found success in his proAnthony Obinna was one of the rst to be baptized.[11] fessional life but felt unfullled with the religious life he
Within one year there were more than 1,700 members in was pursuing. The missionaries visited his home in 1972
4.3.2
Expansion in West Africa
106
CHAPTER 4. PEOPLE
while he was going through a dicult spiritual crisis. The

missionaries visited his home late one night and were worried about how to teach an African since the church had
not yet reversed its policy. Indeed, Martins rst question
upon inviting the missionaries into his home concerned
the churchs attitude toward race. The spiritual experiences that the Martins family had while investigating
the church superseded their concerns for the racial policy
of priesthood restriction, and they were baptized. They
experienced much resistance from members of their extended family and former church friends, but eventually
found peace with them. Martins served in his ward as a
Sunday school teacher. He was not troubled by the priesthood restriction, but others were. Often, members of the
ward would ask him how he could remain a member of
the church without the priesthood. It was never an issue
for him. He had resolved the issue in his own mind and
never expected to receive the priesthood.
found that about 20 percent of Mormons in New York

City were black.[24] Melvyn Hammarberg explained the
growth: "There is a kind of changing face of the LDS
Church because of its continuing commitment to work in
the inner cities."[25] Sociology and Religious Studies Professor Armand Mauss says African Americans are particularly attracted by the focus on promoting healthy families. However, these numbers still only represent a fraction of total church membership in the United States,
suggesting that African Americans remain comparatively
hesitant to join, partly because of the churchs past.[26]
Still, Don Harwell, president of the Genesis Group, sees
it as a sign that People are getting past the stereotypes
put on the church.[21] The revelation also helped pave
the way for the churchs exponential growth in areas like
Africa and the Caribbean.[26] The church has been more
successful among blacks outside the United States than
inside, partly because there is less awareness of this past
[27]
the church had some
When the announcement came, he describes his reaction historic discrimination. In 2005,
[28]
120,000
members
in
West
Africa,
and the Aba Nigeria
and that of his wife as unbelieving. It was something for
and
Accra
Ghana
temples.
which they had not dared to hope. Martins then served
as a member of a stake presidency, as a bishop, a mission
president, and nally as a seventy. His son was one of
the rst three people of black African descent to serve a
4.3.8 Black people in church leadership
full-time mission for the church in nearly 100 years.[19]
4.3.7
Growth in black membership
Dieter F. Uchtdorf visiting the Accra, Ghana LDS mission in

2007
The church had an increase in membership upon repealing the ban [20] by experiencing rapid growth in predominately black communities while other mainstream
sects have been losing members.[21] In the last 20 years,
the church has been well received among middle-class
African-Americans, and African American membership
grew from minuscule before 1978 to an estimated 5,000
to 10,000 in 2005.[22] A 2007 study by the Pew Research Center found that 3% of American Mormons
were black.[23] African Americans accounted for 9% of
all converts in the United States.[3] A 1998 survey by
a Mormon and amateur sociologist, James W. Lucas,
The church has never kept ocial records on the race

of its membership, so exact numbers are unknown. No
member of the two highest governing bodies, the First
Presidency and the Quorum of the Twelve Apostles,
has ever been black. There have been several black
members of the Quorums of the Seventy;[29] and, as
of 2013, Brazilian Helvcio Martins (a member of the
Second Quorum of the Seventy from 1990 to 1995),
Joseph W. Sitati (from Kenya) and Edward Dube (from
Zimbabwe), both members of the First Quorum of the
Seventy, have served as general authorities. Other black
members have served as area seventies, particularly in
the Third Quorum of the Seventy, which includes the
churchs Africa Southeast, Africa West, Europe, and Europe East areas.[30][31][32] There has never been a black
member of the general presidencies of the Relief Society, Young Women, Primary, Young Men, or Sunday
School. The rst African member of the Relief Society general board[33] was chosen in 2003, and she shared
her testimony at the general meeting of the Relief Society in September 2003.[34] In February 2014, Dorah
Mkhabela, a black South African, was made a member
of the Young Women General Board. She became the
rst black woman to give a prayer at the Womens Meetings of General Conference in September 2014.[35]
Mauss commented As far as leadership is concerned, the
role of the various minorities in Mormonism as a whole
is not yet very great, but it is growing, and it is crucial in parts of the world outside the U.S.[22] Approximately 5% of church members have African ancestry
(mostly in congregations in Africa, South America, and
the Caribbean).
4.3. BLACK MORMONS
4.3.9
Notable black Mormons
107
Burgess Owens, football player and writer.
Niankoro Yeah Samake, presidential candidate in
the country of Mali.[38]
Joseph W. Sitati, member of the First Quorum of
the Seventy.
Catherine M. Stokes, former deputy director of the
Illinois Department of Public Health, in August
2010 she was one of the original 13 members of the
Deseret News Editorial Advisory Council.[39]
Jesse Lee Thomas is an American health-care executive and politician.
Winston Wilkinson, American politician.
Jabari Parker, Basketball Player
4.3.10 See also

1978 Revelation on Priesthood
Black people and early Mormonism
Black people and Mormonism
Black people in Mormon doctrine
Joseph Freeman (Mormon)
Since her baptism in 1997, Gladys Knight has strived to raise
awareness of black people in the LDS church.
Genesis Group
Mormonism and Pacic Islanders
Ezekiel Ansah, Ghanaian-born football player.

Thurl Bailey, basketball player and singer.
Alex Boy - actor and musician.[36]
Alan Cherry, Latter-day Saint singer and actor.
Eldridge Cleaver, former Black Panther Party
leader.
Edward Dube, member of the First Quorum of the
Seventy.
4.3.11 Notes
[1] quoting Deseret News 1999-2000 Church Almanac. Deseret News: Salt Lake City, UT (1998); pg. 119.
[2] The Church Continues to Grow in Africa
[3] Pond, Allison (2009-07-24), A Portrait of Mormons in the
US, Pew Research Center's Forum on Religion & Public
Life
Ebenezer Joshua, rst Prime Minister of St. Vincent

and the Grenadines.
[4] Jerel Harris and Brian Passey, The History of Black Pioneers: Slaves, Free Blacks Among the First Utah Settlers
Gladys Knight, who joined the church in 1997, created and now directs the LDS choir Saints Unied
Voices.[37]
[5] Embry 1994: 40-41.
Emmanuel A. Kissi, Ghanaian medical doctor and

writer.
Mia Love, former mayor of Saratoga Springs, Utah
and member of the United States House of Representatives.
Marcus Martins, sociologist
[6] Richard S. Van Wagoner; Steven C. Walker (1982),

Green Flake (1828-1903)", A Book of Mormons, Salt
Lake City: Signature Books, ISBN 0-941214-06-0
[7]
[8] LeBaron, E. Dale, Church Pioneers in Africa LDS Living
November 2001
[9] LaMar Williams, interview by E. Dale LeBaron in Salt
Lake City, February 12, 1988.
108
CHAPTER 4. PEOPLE
[10] LeBaron, E. Dale (3 November 1998). African Converts

Without Baptism (Speech). BYU Devotional. Marriott
Center, Brigham Young University.
[35] Hungton Post article on September 2014 Womens

Meeting
[36] About Alex Boy | alexboye.com
[11] Larry Morris Obinna Brothers to the First Presidency LDS

Living April 2007
[37] SUV Choir
[12] Mabey and Allred, Brother to Brother, p. vii
[38]
[13] Martin, 1972.
[39] Deseret News, Aug. 23, 2010
[14] Martin 1972: 56, emphasis her own.
4.3.12 References
[15] Genesis Group

[16] Rosemary Winters, Black Mormons Struggle for Acceptance in the Church, Salt Lake Tribune, November 4,
2004
[17] Salt Lake Tribune, 1978-06-24.
[18] Mormonism Enters a New Era, Time, 1978-08-07.
[19] Martins & Grover, 1994.
[20] Gorski, Eric (2004-05-01). LDS Church follows members to inner cities. The Denver Post (via The Salt Lake
Tribune). Archived from the original on 2004-06-21.
[21] Hurst, H. Allen (2005-12-23). Black saints in a White
church; Mormon Church grows in urban areas despite
racist reputation. Baltimore Afro-American.
[23] Race by Religious Tradition (PDF). Pew Research Center. 2007.
[24] Newman, Andy (2005-10-02). For Mormons in Harlem,
Bigger Space Beckons. New York Times.
[25] Hill, Miriam (2005-12-10). Mormons gain in inner
cities. Philadelphia Inquirer.
[26] Shebeck, Amy. Colorblind Faith. Chicago Reporter.
[27] Jordan, Mary (2007-11-30). Mormonism spreading
around the world. The Washington Post.
[28] Pres. Hinckley dedicates the Aba Nigeria Temple
[29] For example, Elder Christopher Chukwurah, Elder Kapumba Kola and more.
[30] Area Seventies. Retrieved 2016-01-18.
[31] List of area seventies of The Church of Jesus Christ of
Latter-day Saints. Wikipedia, the free encyclopedia.
[32] Allen, Kathryn S. LDS Africa: Some Great Quotes from
Church Leaders. My Best LDS. Retrieved 2016-01-18.
[33] Moore, Carrie A (2003-10-04). Pair reect LDS Nigerians faith. Deseret News.
[34] Testimonies: Choose That Good Part"".
November 2003.
Ensign.
Primary sources
Cherry, Alan Gerald (1985), Oral History Interview
with Mary Lucille Bankhead, LDS Afro-American
Oral History Project, Charles Redd Center for Western Studies, Harold B. Lee Library, Brigham Young
University, Provo, Utah.
with Gilmore H. Chapel, LDS Afro-American Oral
History Project, Charles Redd Center for Western
Studies, Harold B. Lee Library, Brigham Young
University, Provo, Utah.
with Cleolivia Lyons, LDS Afro-American Oral History Project, Charles Redd Center for Western Studies, Harold B. Lee Library, Brigham Young University, Provo, Utah.
Cherry, Alan Gerald (1970), Its You and Me, Lord!,
Provo, Utah: Trilogy Arts Publications, OCLC
5039616.
Martin, Wynetta Willis (1976) [1972], Black Mormon Tells Her Story (2nd ed.), Salt Lake City,
Utah: Hawks Publications, ISBN 978-0-89036023-1, OCLC 11749088.
Martins, Helvecio; Grover, Mark (1994), The Autobiography of Elder Helvecio Martins, Salt Lake
City, Utah: Aspen Books, ISBN 978-1-56236-2188, OCLC 31288732.
Phelps, Willian W. (July 1833), Free People of
Color, Evening and Morning Star (W. W. Phelps
& Co.) 2 (14): 109, retrieved 2006-07-15.
Young, Brigham (February 5, 1852), Speech by
Gov. Young in Joint Session of the Legeslature [sic],
Lake City, Utah.
Hawkins, Chester L. (1985), Report on Elijah Abel
and his Priesthood, Unpublished Manuscript, Special Collections, Brigham Young University, Provo,
Utah.
4.4. BLACK PEOPLE AND MORMONISM

Secondary sources
109
Allen, James B. (1991), Would-Be Saints: West

Africa before the 1978 Priesthood Revelation,
Journal of Mormon History 17: 20748.
A Peculiar Place for the Peculiar Institution: Slavery and Sovereignty in Early Territorial Utah, Ricks,
Nathaniel R., Master Thesis, Brigham Young University, 2007.
Bringhurst, Newel G. (1981), Saints, Slaves, and

Blacks: The Changing Place of Black People Within
Mormonism, Contributions to the Study of Religion,
No. 4, Westport, Connecticut: Greenwood Press,
ISBN 0-313-22752-7, OCLC 7283058.
Lester E. Bush, Jr. and Armand L. Mauss, eds.,

Neither White nor Black: Mormon Scholars Confront the Race Issue in a Universal Church, Signature
Books, 1984
Brignhurst, Newel G. (1981), Charles B. Thomp4.3.14 External links

son and The Issues of Slavery and Race, Journal of
Mormon History 8: 3747.
blacklds.org an independent (not owned or operated by The Church of Jesus Christ of Latter-day
Bush, Lester E., Jr; Armand L. Mauss, eds. (1984),
Saints) site maintained by some black and some
Neither White Nor Black: Mormon Scholars Conwhite Latter-day Saints.
front the Race Issue in a Universal Church, Salt Lake
City, Utah: Signature Books, ISBN 0-941214-22-2,
OCLC 11103077.
4.4 Black people and Mormonism
Embry, Jessie (1994), Black Saints in a White

Church, Salt Lake City, Utah: Signature Books,
This article is about black people and the LDS Church.
ISBN 1-56085-044-2, OCLC 30156888.
For black people in the early Mormon movement, see
O'Donovan, Connell (2006), The Mormon Priest- Black people and early Mormonism.
From the mid-1800s until 1978, The Church of Jesus
hood Ban and Elder Q. Walker Lewis, John Whitmer Historical Association Journal (Independence,
Missouri) 26: 4799.
Evenson, Darrick T. (2002), Black Mormons and the
Priesthood Ban, Salt Lake City: Mormon Answers
Online, OCLC 51830235.
Martins, Marcus H. (2007), Blacks and the Mormon Priesthood, Setting the Record Straight, Orem,
Utah: Millennial Press, ISBN 978-1-932597-41-7,
OCLC 166241051.
Smith, Darron (2004), Black and Mormon,
University of Illinois Press, ISBN 0-252-02947-X.
Tanner, Jerald and Sandra (1979), The Changing
World of Mormonism, Moody Press, ISBN 0-80241234-3.
Tanner, Jerald and Sandra (2004), Curse of Cain?,
Salt Lake City, UT: Utah Lighthouse Ministry,
OCLC 58482851.
Ostling, Richard and Joan (1999), Mormon America, San Francisco: Harper Collins, ISBN 978-0-06066371-1, OCLC 41380398.
A History of the Mormon Church, Four Walls Eight
Windows, ISBN 1-56858-219-6.
Since her baptism in 1997, Gladys Knight has sought to raise
Stewart, John J.; Berrett, William E. (1967) [1960], awareness of black people in the LDS Church.
Mormonism and the Negro (3rd ed.), Orem, Utah:
Christ of Latter-day Saints (LDS Church) had a policy
Bookmark, OCLC 731385.
110
CHAPTER 4. PEOPLE
which prevented most men of black African descent from

being ordained to the churchs lay priesthood. This resulted in these members being unable to participate in
some temple ordinances. Though the church had an open
membership policy for all races, relatively few black people who joined the church retained active membership,[1]
despite reassurance that the ban would one day be lifted
when all the other descendants of Adam have received
the promises and enjoyed the blessings of the priesthood
and the keys thereof.[2]
Historically, Mormon attitudes about race were generally
close to those of other Americans.[3][4] Accordingly, before the civil rights movement, the LDS Churchs policy
went largely unnoticed and unchallenged.[5][6] Beginning
in the 1960s, however, the church was criticized by civil
rights advocates and religious groups, and in 1969 several
church leaders voted to rescind the policy, but the vote
was not unanimous among the members of the First Presidency and Quorum of the Twelve Apostles, so the policy
stood. In 1978, the First Presidency and the Twelve, led
by Spencer W. Kimball, declared they had received a revelation instructing them to reverse the racial restriction
policy. The change seems to have been prompted at least
in part by problems facing mixed race converts in Brazil.
Today, the church opposes racism in any form and has no
racial discrimination policy.[7]
Jane Manning was an early African American member who was

a servant[9] in Joseph Smith's household in Nauvoo and later
followed Brigham Young to the Utah Territory. She petitioned
church leadership to allow her to obtain the endowment, but was
repeatedly denied because of the ban.[10]:p.154
In 1997, there were approximately 500,000 black members of the LDS Church, accounting for about ve percent of the total membership; most black members live
in Africa, Brazil, and the Caribbean.[8]
4.4.1
Before 1847
Main article: Black people and early Mormonism

During the early years of the Latter Day Saint movement,
black people were admitted to the church, and there was
no record of a racial policy on denying priesthood, since
at least two black men became priests, Elijah Abel and Slave and free states in 1858.
Walker Lewis.[11] When the Latter Day Saints migrated
to Missouri, they encountered the pro-slavery sentiments
of their neighbors. Joseph Smith upheld the laws regard- 4.4.2 Racial discrimination policy under
Brigham Young
ing slaves and slaveholders, but remained abolitionist in
his actions and doctrines.[12]
Beginning in 1842, after he had moved to free-state Illi- After Smiths death in 1844, Brigham Young became
nois, Smith made known his increasingly strong anti- president of the main body of the church and led the
slavery position. In 1842, he began studying some abo- Mormon pioneers to what would become the Utah Terlitionist literature, and stated, It makes my blood boil ritory. Like many Americans at the time, Young (who
promoted discriminawithin me to reect upon the injustice, cruelty, and op- was also the territorial governor)
[5]
tory
views
about
black
people.
On
January 16, 1852,
pression of the rulers of the people. When will these
Young
made
a
pronouncement
to
the
Utah Territorial
things cease to be, and the Constitution and the laws again
stating
that
any
man
having
one drop of the
Legislature,
[13]
bear rule?" In 1844, Smith wrote his views as a candiseed
of
[Cain]
...
in
him
cannot
hold
the
priesthood and
date for President of the United States. The anti-slavery
if
no
other
Prophet
ever
spake
it
before
I
will say it now
plank of his platform called for a gradual end to slavery
in
the
name
of
Jesus
Christ
I
know
it
is
true
and others
by the year 1850. His plan called for the government to
[14]
know
it.
buy the freedom of slaves using money from the sale of
public lands.[12]
A similar statement by Young was recorded on February
111
13, 1849. The statementwhich refers to the Curse of In Mormon scripture

Cainwas given in response to a question asking about
the Africans chances for redemption. Young responded, See also: Christian views on slavery
The Lord had cursed Cains seed with blackness and prohibited them the Priesthood.[14]
It was a commonly held belief in the South that the Bible
permitted slavery. For instance, the Old Testament has
stories of slavery, and gives rules and regulations on how
William McCary
to treat slaves, while the New Testament tells slaves not to
revolt against their masters. However, the Doctrine and
Main article: William McCary
Covenants condemns slavery, teaching it is not right that
any man should be in bondage one to another. (D&C
Some researchers have suggested that the actions of
101:79) The Book of Mormon heralds righteous kings
William McCary in Winter Quarters, Nebraska led to
who did not allow slavery, (Mosiah 29:40) and righteous
Brigham Youngs decision to adopt the priesthood ban in
men who fought against slavery (Alma 48:11). The Book
the LDS Church. McCary was a halfAfrican Ameriof Mormon also describes an ideal society that lived
can convert who, after his baptism and ordination to the
around AD 34200, in which it teaches the people had
priesthood, began to claim to be a prophet and the posall things common among them; therefore there were not
sessor of other supernatural gifts.[15] He was excommunirich and poor, bond and free, but they were all made free,
cated for apostasy in March 1847 and expelled from Winand partakers of the heavenly gift (4 Nephi 4:3), and
ter Quarters.[16] After his excommunication, McCary besays that all people are children of God and he denieth
gan attracting Latter Day Saint followers and instituted
none that come unto him, black and white, bond and free,
plural marriage among his group, and he had himself
male and female (2 Nephi 26:33). The Book of Moses
sealed to several white wives.[15][16]
describes a similar society, in which they were of one
McCarys behavior angered many of the Latter Day heart and one mind, and dwelt in righteousness; and there
Saints in Winter Quarters. Researchers have stated that was no poor among them (Moses 7:18). Mormons behis marriages to his white wives played an important lieved they too, were commanded by the Lord to be one;
role in pushing the Mormon leadership into an anti-Black and if ye are not one ye are not mine (D&C 38:27). For
position[15] and may have prompted Young to institute a short time, Mormons lived in a society with no divisions
the priesthood and temple ban on black people.[15][16][17] under the United Order.
A statement from Young to McCary in March 1847
suggested that race had nothing to do with priesthood
eligibility,[18] but the earliest known statement about the Statements from church leaders
priesthood restriction from any Mormon leader (including the implication that skin color might be relevant) was During a sermon criticizing the federal government,
made by apostle Parley P. Pratt a month after McCary Young said, If the Government of the United States,
was expelled from Winter Quarters.[16] Speaking of Mc- in Congress assembled, had the right to pass an antiCary, Pratt stated that he was a black man with the blood polygamy bill, they had also the right to pass a law that
of Ham in him which lineage was cursed as regards the slaves should not be abused as they have been; they had
priesthood.[19]
also a right to make a law that negroes should be used like
human beings, and not worse than dumb brutes. For their
abuse of that race, the whites will be cursed, unless they
Youngs views
repent.[24]
While Brigham Young opposed slavery, he was at least In 1851, apostle Orson Hyde said:
willing to tolerate it temporarily.[20] Young subscribed
to what was a common American view at the time: that
We feel it to be our duty to dene our posiblack people were naturally inferior.[21] Young attributed
tion in relation to the subject of slavery. There
this to a divine curse placed on the lineage of Cain, and
are several in the Valley of the Salt Lake from
interpreted it to mean that Africans and their descendents
the Southern States, who have their slaves with
could not be ordained to the priesthood. However, he rethem. There is no law in Utah to authorize slavjected the teachings of contemporary Mormons including
ery, neither any to prohibit it. If the slave is
Orson Pratt, that Africans were cursed because they had
disposed to leave his master, no power exists
been less valiant in a pre-mortal life.[22] Young also stated
there, either legal or moral, that will prevent
that curse would one day be lifted and that black people
him. But if the slave chooses to remain with
[23]
would be able to receive the priesthood post-mortally.
his master, none are allowed to interfere between the master and the slave. All the slaves
that are there appear to be perfectly contented
4.4.3 Slavery
and satised.
112
CHAPTER 4. PEOPLE
When a man in the Southern states embraces our faith, the Church says to him, if your
slaves wish to remain with you, and to go with
you, put them not away; but if they choose to
leave you, or are not satised to remain with
you, it is for you to sell them, or let them go
free, as your own conscience may direct you.
The Church, on this point, assumes not the responsibility to direct. The laws of the land recognize slavery, we do not wish to oppose the
laws of the country. If there is sin in selling a
slave, let the individual who sells him bear that
sin, and not the Church.[25]
black African ancestry could not hold the priesthood in

the LDS Church and could not participate in most temple
ordinances, including the endowment and celestial marriage. Black people were permitted to be members of
the church, and to participate in some temple ordinances,
such as baptism for the dead.[28]
The racial restriction policy was applied to black
Africans, persons of black African descent, and any one
with mixed race that included any black African ancestry. The policy was not applied to Native Americans,
Hispanics, Melanesians, or Polynesians.
Priesthood
In Utah Territory
The priesthood restriction was particularly limiting, because the LDS Church has a lay priesthood and all worSee also: Act in Relation to Service
The Great Compromise of 1850 allowed California into thy male members may receive the priesthood. Young
men are generally admitted to the Aaronic priesthood at
age 12, and it is a signicant rite of passage. Virtually all
white adult male members of the church held the priesthood. Holders of the priesthood ociate at church meetings, perform blessings of healing, and manage church affairs. Excluding black people from the priesthood meant
that they could not hold signicant church leadership
roles or participate in certain spiritual events.
Utah Territory (1850)
the Union as a free state while permitting Utah and New

Mexico territories the option of deciding the issue by
popular sovereignty. In 1852, the Utah Territorial
Legislature ocially sanctioned slavery in Utah Territory. At that time, Brigham Young was governor, and
the Utah Territorial Legislature was dominated by church
leaders.[26] The Utah slavery law stipulated that slaves
would be freed if their masters had sexual relations with
them; attempted to take them from the territory against
their will; or neglected to feed, clothe, or provide shelter
to them. In addition, the law stipulated that slaves must
receive schooling.
Don Harwell, a black LDS Church member, said, I remember being in a Sacrament meeting, pre-1978, and the
sacrament was being passed and there was special care
taken by this person that not only did I not ociate, but
I didn't touch the sacrament tray. They made sure that I
could take the sacrament, but that I did not touch the tray
and it was passed around me. That was awfully hard, considering that often those who were ociating were young
men in their early teens, and they had that priesthood. I
valued that priesthood, but it wasn't available.[29]
Temple ordinances
Between 1844 and 1977, most black people were not permitted to participate in ordinances performed in the LDS
Church temples, such as the endowment ritual, celestial
marriages, and family sealings. These ordinances are
Utah was the only western state or territory that had slaves considered essential to enter the highest degree of heaven,
in 1850,[27] but slavery was never important economi- so this meant that they could not enjoy the full privileges
cally in Utah, and there were fewer than 100 slaves in enjoyed by other Latter-day Saints during the restriction.
the territory.[5] In 1860, the census showed that 29 of the
59 black people in Utah Territory were slaves. When the Latter-day Saints believe that marriages that are sealed in
American Civil War broke out in 1861, Utah sided with a celestial marriage would bind the family together forthe Union, and slavery ended in 1862 when the United ever, whereas those that are not sealed were terminated
States Congress abolished slavery in the Utah Territory. upon death. Church president David O. McKay taught
that black people need not worry, as those who receive
the testimony of the Restored Gospel may have their family ties protected and other blessings made secure, for in
4.4.4 Racial restriction policy
the justice of the Lord they will possess all the blessings
Under the racial restrictions that lasted from the presi- to which they are entitled in the eternal plan of Salvation
dency of Brigham Young until 1978, persons with any and Exaltation.[30]

Brigham Young taught that When the ordinances are
carried out in the temples that will be erected, [children]
will be sealed to their [parents], and those who have slept,
clear up to Father Adam. This will have to be done ... until we shall form a perfect chain from Father Adam down
to the closing up scene.[31] Once black people were allowed to participate in temple ordinances, they could also
perform the ordinances for their ancestors.
113
in the Pearl of Great Price states that through Abraham's
seed shall all the families of the earth be blessed, even
with the blessings of the Gospel, which are the blessings
of salvation, even of life eternal (Abraham 2:11), According to McConkies son, Joseph Fielding McConkie,
the highlighting of these scriptures played a role in changing the policy.[42]
Speculation on rationale for racial restrictions
Entrance to the highest heaven
Author David Persuitte has pointed out that it was commonplace in the 19th century for theologians, including
Joseph Smith, to believe that the curse of Cain was exhibited by a black skin, and that this genetic trait had
descended through Noah's son Ham, who was understood to have married a black wife.[43] Mormon historian Claudia Bushman also identies doctrinal explanations for the exclusion of blacks, with one justication
originating in papyrus rolls translated by Joseph Smith
as the Book of Abraham, a passage of which links ancient Egyptian government to the cursed Ham through
Pharaoh, Hams grandson, who was of that lineage by
which he could not have the right of Priesthood.[44]:p.93
A celestial marriage is considered unnecessary to gain access into the celestial kingdom, but it is required to obtain a fullness of glory or exaltation within the celestial
kingdom.[32] The Doctrine and Covenants reads, In the
celestial glory there are three heavens or degrees; And in
order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting
covenant of marriage]; And if he does not, he cannot obtain it."(D&C 131:1-3) The righteous who do not have a
celestial marriage would still make it into heaven, and live
eternally with God, but they would be appointed angels
in heaven, which angels are ministering servants."(D&C
Another speculated reason for racial restriction has been
132:16)
called by Colin Kidd Mormon karma, where skin color
Some interpreted this to mean black people would be is perceived as evidence of righteousness (or its lack
treated as unmarried whites, being conned to only ever thereof) in a pre-mortal existence.[45]:p.236 The doctrine
live in Gods presence as a ministering servant. In 1954, of premortal existence is described in the Encyclopedia
apostle Mark E. Petersen told Brigham Young University of Mormonism in this way: to Latter-day Saints premorstudents: If that Negro is faithful all his days, he can and tal life is characterized by individuality, agency, intelliwill enter the celestial kingdom. He will go there as a ser- gence, and opportunity for eternal progression. It is a cenvant, but he will get a celestial resurrection.[33] Apostle tral doctrine of the theology of the Church and provides
George F. Richards, in a talk at a General Conference, understanding to the age-old question Whence cometh
similarly taught: The Negro is an unfortunate man. He man?"[46] This idea is based on the opinions of several
has been given a black skin. But that is as nothing com- prominent church leaders, including apostle Joseph Fieldpared with that greater handicap that he is not permitted ing Smith, who held the view that the pre-mortal life
to receive the Priesthood and the ordinances of the temhad been a kind of testing ground for the assignment
ple, necessary to prepare men and women to enter into of Gods spiritual children to favored or disfavored morand enjoy a fullness of glory in the celestial kingdom.[34]
tal lineages.[45]:pp.236237 Bushman has also noted Smiths
[35]
Several leaders, including Joseph Smith,
Brigham long-time teachings that in a pre-mortal war in heaven,
Young,[36] Wilford Woodru,[37] George Albert blacks were considered to have been those spirits who did
Smith,[38] David O. McKay,[39] Joseph Fielding not ght as valiantly against Satan and who, as a result,
Smith,[40] and Harold B. Lee[41] and taught that black received a lesser earthly stature, with such restrictions
people would eventually be able to receive a fullness of as being disqualied from holding the priesthood.[44]:p.93
glory in the celestial kingdom.
According to religious historian Craig Prentiss,[47] the
When the priesthood ban was discussed in 1978, apostle appeal to pre-mortal existence was conrmed as docthrough statements of the LDS First Presidency in
Bruce R. McConkie argued for its change using Mormon trine [48]
and 1969.[49]
1949
scriptures and the Articles of Faith. The Third Article
states that all mankind may be saved, by obedience to
the laws and ordinances of the Gospel (Articles of Faith
1:3). From the Book of Mormon he quoted, And even
unto the great and last day, when all people, and all kindreds, and all nations and tongues shall stand before God,
to be judged of their works, whether they be good or
whether they be evilIf they be good, to the resurrection
of everlasting life; and if they be evil, to the resurrection
of damnation (3 Nephi 26:4-5)' The Book of Abraham
Church leadership ocially cited various reasons[50] for

the doctrinal ban, but later leaders have since repudiated
them.[51][52] [53][54][55][56] In 2014, the LDS Church issued an ocial statement about past racist practices and
theories: Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reects actions in a premortal
life; that mixed-race marriages are a sin; or that blacks or
people of any other race or ethnicity are inferior in any
114
CHAPTER 4. PEOPLE
way to anyone else. Church leaders today unequivocally July 5, 1934. The younger Elijah Abel also received the
condemn all racism, past and present, in any form.[57]
Melchizedek priesthood and was ordained to the oce of
elder on September 29, 1935.[64]:p.30 One commentator
has pointed out that these incidents illustrate the ambiOther racial discrimination
guities, contradictions, and paradoxes of the issue during
the twentieth century.[64]
Further information: Racism in the United States
<span id="The Negro Question Declaration"> In 1949,
the First Presidency, under the direction of George Albert
Like most Americans between the 19th and mid-20th Smith, made a declaration which included the statement
centuries, some Mormons held racist views, and exclusion that the priesthood restriction was divinely commanded
from priesthood was not the only discrimination practiced and not a matter of church policy.[65] It stated:
toward black people. In the late 1800s, blacks living in
Cache Valley were forcibly relocated to Ogden and Salt
The attitude of the Church with reference
Lake City. In the 1950s, the San Francisco mission oce
to the Negroes remains as it has always stood.
took legal action to prevent black families from moving
It is not a matter of the declaration of a policy
into the church neighborhood.[58] In 1965, a black man
but of direct commandment from the Lord, on
living in Salt Lake City, Daily Oliver, described howas
which is founded the doctrine of the Church
a boyhe was excluded from an LDS-led boy scout troop
from the days of its organization, to the efbecause they did not want blacks in their building.[59]
fect that Negroes may become members of the
LDS Church apostle Mark E. Petersen describes a black
Church but that they are not entitled to the
family that tried to join the LDS Church: "[some white
Priesthood at the present time. The prophets of
church members] went to the Branch President, and said
the Lord have made several statements as to the
that either the [black] family must leave, or they would all
operation of the principle. President Brigham
leave. The Branch President ruled that [the black famYoung said: Why are so many of the inhabiily] could not come to church meetings. It broke their
tants of the earth cursed with a skin of blackhearts.[60] Until the 1970s hospitals with connections
ness? It comes in consequence of their fathers
to the LDS Church, including LDS Hospital, Primary
rejecting the power of the holy priesthood, and
Childrens and Cottonwood Hospitals in Salt Lake City,
the law of God. They will go down to death.
McKay-Dee Hospital in Ogden, and Utah Valley Hospital
And when all the rest of the children have rein Provo, kept separate the blood donated by blacks and
ceived their blessings in the holy priesthood,
whites, and even after the churchs volte face in 1978 pathen that curse will be removed from the seed
tients who expressed concern about receiving blood from
of Cain, and they will then come up and posblack donors were given reassurance from hospital ausess the priesthood, and receive all the blessthorities that this would not happen.[61]
ings which we now are entitled to.
4.4.5
18801950
Under John Taylors presidency (188087), there was

confusion in the church regarding the origin of the racial
policy. Elijah Abel was living proof that an African
American was ordained to the priesthood in the days of
Joseph Smith. His son, Enoch Abel, had also received
the priesthood.[62] Apostle Joseph F. Smith argued that
Abels priesthood had been declared null and void by
Joseph Smith, though this seems to conict with Joseph
F. Smiths teachings that the priesthood could not be removed from any man without removing that man from the
church.[63] From this point on, many statements on the
priesthood restriction were attributed to Joseph Smith;
all such statements had actually been made by Brigham
Young.[63]
Several black men received the priesthood after the racial
restriction policy was put in place, including Elijah Abels
son Enoch Abel, who was ordained an elder on November 10, 1900. Enochs son and Elijah Abels grandson
who was also named Elijah Abelreceived the Aaronic
priesthood and was ordained to the oce of priest on
President Wilford Woodru made the following statement: 'The day will come when all
that race will be redeemed and possess all the
blessings which we now have.'
The position of the Church regarding the
Negro may be understood when another doctrine of the Church is kept in mind, namely,
that the conduct of spirits in the premortal
existence has some determining eect upon
the conditions and circumstances under which
these spirits take on mortality and that while
the details of this principle have not been made
known, the mortality is a privilege that is given
to those who maintain their rst estate; and that
the worth of the privilege is so great that spirits
are willing to come to earth and take on bodies no matter what the handicap may be as to
the kind of bodies they are to secure; and that
among the handicaps, failure of the right to enjoy in mortality the blessings of the priesthood
is a handicap which spirits are willing to assume in order that they might come to earth.
Under this principle there is no injustice whatsoever involved in this deprivation as to the

holding of the priesthood by the Negroes.
Letter of the First Presidency, August
17, 1949
4.4.6
195177
In 1954, church president David O. McKay taught:

There is not now, and there never has been a doctrine
in this church that the negroes are under a divine curse.
There is no doctrine in the church of any kind pertaining
to the negro. We believe that we have a scriptural precedent for withholding the priesthood from the negro. It is
a practice, not a doctrine, and the practice someday will
be changed. And thats all there is to it.[56]
115
meet with the men on a weekly basis until, on October
19, 1971, an organization called the Genesis Group was
established as an auxiliary unit of LDS Church to meet
the needs of black Mormons.[70] The rst president of the
Genesis Group was Run Bridgeforth, who also became
the rst black Latter-day Saint to be ordained a high priest
after the priesthood ban was lifted later in the decade.[71]
Harold B. Lee, president of the church, stated in 1972:
For those who don't believe in modern revelation there
is no adequate explanation. Those who do understand
revelation stand by and wait until the Lord speaks .... Its
only a matter of time before the black achieves full status
in the Church. We must believe in the justice of God.
The black will achieve full status, we're just waiting for
that time.[72]
Apostle Mark E. Petersen addressed the issue of race and

priesthood in his address to a 1954 Convention of Teach- Civil rights movement
ers of Religion at the College Level at Brigham Young
In 1958, Joseph Fielding Smith published Answers to
University. He said:
Gospel Questions, which stated that no church or other
organization is more insistent than The Church of JeThe reason that one would lose his blesssus Christ of Latter-day Saints, that the negroes should
ings by marrying a negro is due to the restricreceive all the rights and privileges that can possibly be
tion placed upon them. 'No person having the
given to any other in the true sense of equality as declared
least particle of negro blood can hold the priestin the Declaration of Independence. He went on to say
hood' (Brigham Young). It does not matter if
that negroes should not be barred from any type of emthey are one-sixth negro or one-hundred and
ployment or education, and should be free to make their
sixth, the curse of no Priesthood is the same. If
lives as happy as it is possible without interference from
an individual who is entitled to the priesthood
white men, labor unions or from any other source.[73]
marries a negro, the Lord has decreed that only
In the 1963 General Conference, apostle Hugh B. Brown
spirits who are not eligible for the priesthood
stated: it is a moral evil for any person or group of perwill come to that marriage as children. To insons to deny any human being the rights to gainful emtermarry with a negro is to forfeit a 'nation of
ployment, to full educational opportunity, and to every
priesthood holders.[66]
privilege of citizenship. He continued: We call upon
Petersen held that male descendants of a mixed-marriage all men everywhere, both within and outside the church,
could not become a Mormon priesthood holder, even if to commit themselves to the establishment of full civil
they had a lone ancestor with African blood dating back equality for all of Gods children. Anything less than this
defeats our high ideal of the brotherhood of man.[73]
many generations.[67]
In 1969, church apostle Harold B. Lee blocked the LDS
Church from rescinding the racial restriction policy.[68]
Church leaders voted to rescind the policy at a meeting
in 1969. Lee was absent from the meeting due to travels.
When Lee returned he called for a re-vote, arguing that
the policy could not be changed without a revelation.[68]
In her book, Contemporary Mormonism, Claudia Bushman has described the pain caused by the racial policy of the church, both to black worshipers, who sometimes found themselves segregated and ostracized, and to
white members who were embarrassed by the exclusionary practices and who occasionally apostatized over the
issue.[44]:pp.9495
In 1971, three African-American Mormon men petitioned thenchurch president Joseph Fielding Smith to
consider ways to keep black families involved in the
church and also re-activate the descendants of black
pioneers.[69] As a result, Smith directed three apostles to
The National Association for the Advancement of Colored People (NAACP) attempted to convince the LDS
Church to support civil rights legislation and to reverse
its discriminating practices during the Civil Rights era in
the 1960s. In 1963, NAACP leadership attempted to arrange meetings with church leadership, but the church refused to meet with them.[58] In 1965, the church leadership did meet with the NAACP, and agreed to publish an
editorial in church-owned newspaper the Deseret News,
which would support civil rights legislation pending in the
Utah legislature. The church failed to follow-through on
the commitment, and church apostle N. Eldon Tanner explained, We have decided to remain silent.[58] In March
1965, the NAACP led an anti-discrimination march in
Salt Lake City, protesting church policies.[58] In 1966, the
NAACP issued a statement criticizing the church, saying
the church has maintained a rigid and continuous segregation stand and that the church has made no eort
to conteract the widespread discriminatory practices in
116
education, in housing, in employment, and other areas
of life[74] However, in a study covering 1972 to 1996,
church membership has been shown to have lower rates
of approval of segregation than the national norm, as well
as a faster decline in approval over the periods covered,
both with statistical signicance.[75]:p.9497
CHAPTER 4. PEOPLE
There were some LDS Church members who protested
against the churchs discriminatory practices. Two members, Douglas A. Wallace and Byron Merchant, were excommunicated by the LDS Church in 1976 and 1977 respectively, after criticizing the churchs discriminatory
practices.[82][83][84][85] Church member Grant Syphers
objected to the churchs racial policies and, as a consequence, his stake president refused to give Sypher a
temple recommend. The president said, Anyone who
could not accept the Churchs stand on Negroes ... could
not go to the temple.[86]
During the 1960s and 1970s, Mormons in the West were

close to the national averages in racial attitudes.[5] In
1966, Armand Mauss surveyed Mormons on racial attitudes and discriminatory practices. He found that Mormons resembled the rather 'moderate' denominations
(such as Presbyterian, Congregational, Episcopalian),
rather than the 'fundamentalists or the sects.[76] Nega4.4.7 Racial policy ends in 1978
tive racial attitudes within Mormonism varied inversely
with education, occupation, community size of origin,
Main article: 1978 Revelation on Priesthood
and youth, reecting the national trend. Urban Mormons
with a more orthodox view of Mormonism tended to be
In the 1970s, LDS Church president Spencer W. Kimmore tolerant.[76]
ball took general conference on the road, holding area
African-American athletes protested against LDS Church
and regional conferences all over the world. He also anpolicies by boycotting several sporting events with
nounced many new temples to be built both in the United
Brigham Young University. In 1968, after the assassinaStates and abroad, including one temple in So Paulo,
tion of Martin Luther King, black members of the UTEP
Brazil. The problem of determining priesthood eligibiltrack team approached their coach and expressed their
ity in Brazil was thought to be nearly impossible due to
desire not to compete against BYU in an upcoming meet.
the mixing of the races in that country. When the temple
When the coach disregarded the athletes complaint, the
was announced, church leaders realized the diculty of
[77]
athletes boycotted the meet. In 1969, 14 members of
restricting persons with African descent from attending
the University of Wyoming football team were removed
the temple in Brazil.[87]
from the team for planning to protest the policies of the
LDS church.[77] In November 1969, Stanford Univer- On June 8, 1978, the First Presidency released to the
sity President Kenneth Pitzer suspended athletic relations press an ocial declaration, now a part of Doctrine and
Covenants, which contained the following statement:
with BYU.[78]
Since the early part of the 20th century, each ward of
the LDS Church in the United States has organized its
own Boy Scouting troop. Some LDS Church-sponsored
troops permitted black youths to join, but a church policy
required that the troop leader to be the deacons quorum
president, which had the result of excluding black children from that role. The NAACP led a federal lawsuit
in 1974 challenging this practice, and soon thereafter the
LDS Church reversed its policy.[79][80]
In the early 1970s, apostle Spencer W. Kimball began
preaching against racism. In 1972, he said: Intolerance by Church members is despicable. A special problem exists with respect to black people because they may
not now receive the priesthood. Some members of the
Church would justify their own un-Christian discrimination against black people because of that rule with respect
to the priesthood, but while this restriction has been imposed by the Lord, it is not for us to add burdens upon the
shoulders of our black brethren. They who have received
Christ in faith through authoritative baptism are heirs to
the celestial kingdom along with men of all other races.
And those who remain faithful to the end may expect that
God may nally grant them all blessings they have merited through their righteousness. Such matters are in the
Lords hands. It is for us to extend our love to all.[81]
He has heard our prayers, and by revelation has conrmed that the long-promised
day has come when every faithful, worthy man
in the church may receive the Holy Priesthood, with power to exercise its divine authority, and enjoy with his loved ones every
blessing that follows there from, including the
blessings of the temple. Accordingly, all worthy male members of the church may be ordained to the priesthood without regard for
race or color. Priesthood leaders are instructed
to follow the policy of carefully interviewing
all candidates for ordination to either the Aaronic or the Melchizedek Priesthood to insure
that they meet the established standards for
worthiness.[88]
According to rst-person accounts, after much discussion among the First Presidency and the Quorum of the
Twelve Apostles on this matter, they engaged the Lord in
prayer. According to the writing of one of those present,
It was during this prayer that the revelation came. The
Spirit of the Lord rested upon us all; we felt something
akin to what happened on the day of Pentecost and at the
Kirtland Temple. From the midst of eternity, the voice

of God, conveyed by the power of the Spirit, spoke to his
prophet. The message was that the time had now come
to oer the fullness of the everlasting gospel, including
celestial marriage, and the priesthood, and the blessings
of the temple, to all men, without reference to race or
color, solely on the basis of personal worthiness. And we
all heard the same voice, received the same message, and
became personal witnesses that the word received was the
mind and will and voice of the Lord.[89] Immediately
after the receipt of this new revelation, an ocial announcement of the revelation was prepared, and sent out
to all of the various leaders of the Church. It was then
read to, approved by and accepted as the word and will
of the Lord, by a General Conference of the Church in
October 1978. Succeeding editions of the Doctrine and
Covenants were printed with this announcement canonized and entitled "Ocial Declaration 2".
117
ban was lifted, while several others were ordained into the
Aaronic priesthood that same day.[92]
Critics of the LDS Church state that the churchs 1978
reversal of the racial restriction policy was not divinely
inspired as the church claimed, but simply a matter of political convenience,[93] as the reversal of policy occurred
as the church began to expand outside the United States
into countries such as Brazil that have ethnically mixed
populations, and that the policy reversal was announced
just a few months before the church opened its new temple in So Paulo, Brazil.[94]
4.4.8 Interracial marriages

During a sermon criticizing the federal government,
church president Brigham Young said If the white man
who belongs to the chosen seed mixes his blood with the
seed of Cain, the penalty, under the law of God, is death
on the spot. This will always be so.[24] The seed of Cain
generally referred to those with dark skin of African descent.
Apostle Gordon B. Hinckley (a participant in the meetings to reverse the ban), in a churchwide reside said,
Not one of us who was present on that occasion was ever
quite the same after that. Nor has the Church been quite
the same. All of us knew that the time had come for a
change and that the decision had come from the heavens.
In the early-20th century, church apostle Brigham Young,
The answer was clear. There was perfect unity among us
Jr. warned members of the church living in Arizona that
in our experience and in our understanding.[90]
the blood of Cain was more predominant in these MexiLater in 1978, McConkie said:[91]
cans than that of Israel. For this reason, he condemned
the mixing of Mormons with outsiders.[95]
There are statements in our literature by
the early brethren which we have interpreted
to mean that the Negroes would not receive the
priesthood in mortality. I have said the same
things, and people write me letters and say,
You said such and such, and how is it now that
we do such and such?" And all I can say to that
is that it is time disbelieving people repented
and got in line and believed in a living, modern prophet. Forget everything that I have said,
or what President Brigham Young or President
George Q. Cannon or whomsoever has said in
days past that is contrary to the present revelation. We spoke with a limited understanding
and without the light and knowledge that now
has come into the world.... We get our truth
and our light line upon line and precept upon
precept. We have now had added a new ood
of intelligence and light on this particular subject, and it erases all the darkness and all the
views and all the thoughts of the past. They
don't matter any more .... It doesn't make a
particle of dierence what anybody ever said
about the Negro matter before the rst day of
June of this year.
Church apostle Mark E. Petersen said in 1954: I think I

have read enough to give you an idea of what the Negro
is after. He is not just seeking the opportunity of sitting
down in a cafe where white people eat. He isn't just trying
to ride on the same streetcar or the same Pullman car
with white people. It isn't that he just desires to go to the
same theater as the white people. From this, and other
interviews I have read, it appears that the Negro seeks
absorption with the white race. He will not be satised
until he achieves it by intermarriage. That is his objective
and we must face it.[96]
On June 11, 1978, three days after the announcement of

the revelation, Joseph Freeman, a member of the church
since 1973, became the rst black man to be ordained to
the oce of elder in the Melchizedek priesthood since the
There was no written church policy on interracial marriages, which had been permitted since before the 1978
reversal.[97] In 1978, church spokesman Don LeFevre
said So there is no ban on interracial marriage. If a black
In a 1965 address to BYU students, apostle Spencer W.

Kimball told BYU students: Now, the brethren feel that
it is not the wisest thing to cross racial lines in dating
and marrying. There is no condemnation. We have had
some of our ne young people who have crossed the lines.
We hope they will be very happy, but experience of the
brethren through a hundred years has proved to us that
marriage is a very dicult thing under any circumstances
and the diculty increases in interrace marriages.[97]
The ocial newspaper of the LDS Church,[98] the Church
News, printed an article entitled Interracial marriage discouraged. This article was printed on June 17, 1978,
in the same issue that announced the policy reversal for
blacks and the priesthood.
118
CHAPTER 4. PEOPLE
partner contemplating marriage is worthy of going to the

Temple, nobodys going to stop him .... if hes ready to
go to the Temple, obviously he may go with the blessings
of the church.[99]
of the church was not ready for black people to have the
priesthood in the early years of the church, because of
prejudice and slavery. He draws analogies to the Bible
where only the Israelites have the gospel.[104]
Speaking on behalf of the church, Robert Millet wrote

in 2003: "[T]he Church Handbook of Instructions ... is
the guide for all Church leaders on doctrine and practice. There is, in fact, no mention whatsoever in this
handbook concerning interracial marriages. In addition,
having served as a Church leader for almost 30 years, I
can also certify that I have never received ocial verbal
instructions condemning marriages between black and
white members.[100]
Today, the church actively opposes racism among its

membership. It is currently working to reach out to black
people, and has several predominantly black wards inside
the United States.[105] It teaches that all are welcome to
come unto Christ and speak against those who harbor ill
feelings towards another race. In 2006, church president
Gordon B. Hinckley stated:
I remind you that no man who makes disparaging remarks concerning those of another
race can consider himself a true disciple of
Christ. Nor can he consider himself to be in
harmony with the teachings of the Church of
Christ. Let us all recognize that each of us is a
son or daughter of our Father in Heaven, who
loves all of His children.[106]
A church lesson manual for adolescent boys, published in

1995 and in use until 2013, contains a 1976 quote from
Spencer W. Kimball that says We recommend that people marry those who are of the same racial background
generally, and of somewhat the same economic and social and educational background (some of those are not
an absolute necessity, but preferred), and above all, the
same religious background, without question.[101][102]
In the July 1992 edition of the New Era, the church
published a MormonAd promoting racial equality in the
church. The photo contained several youth of a variety
4.4.9 1978 to present
of ethic backgrounds with the words Family Photo in
large print. Underneath the picture are the words God
created the racesbut not racism. We are all children of
the same Father. Violence and hatred have no place in
His family. (See Acts 10:34.)"[107]
As recently as December of 2013, the LDS Church published an essay on lds.org in an eort to explain the history of the Churchs stance on race and the priesthood as
well as disavowing some of the theories advanced stating
that black skin is a sign of divine disfavor.[108]
Instances of discrimination after 1978 revelation
MormonAd promoting racial equality in the church
Since the Revelation on the Priesthood in 1978, the

church has made no distinctions in policy for black people, but it remains an issue for many black members of
the church. Alvin Jackson, a black bishop in the LDS
Church, puts his focus on moving forward rather than
looking back.[103] In an interview with Mormon Century,
Jason Smith expresses his viewpoint that the membership
LDS historian Wayne J. Embry interviewed several black

LDS Church members in 1987 and reported All of the
interviewees reported incidents of aloofness on the part
of white members, a reluctance or a refusal to shake
hands with them or sit by them, and racist comments
made to them. Embry further reported that one black
church member was amazingly persistent in attending
Mormon services for three years when, by her report, no
one would speak to her. Embry reports that she [the
same black church member] had to write directly to the
president of the LDS Church to nd out how to be baptized because none of her fellow church members would
tell her.[109]:p.7577
Black LDS Church member Darron Smith wrote in 2003:
Even though the priesthood ban was repealed in 1978,
the discourse that constructs what blackness means is still
very much intact today. Under the direction of President
Spencer W. Kimball, the First Presidency and the Twelve
removed the policy that denied black people the priesthood but did very little to disrupt the multiple discourses

that had fostered the policy in the rst place. Hence there
are Church members today who continue to summon and
teach at every level of Church education the racial discourse that black people are descendants of Cain, that
they merited lesser earthly privilege because they were
fence-sitters in the War in Heaven, and that, science
and climatic factors aside, there is a link between skin
color and righteousness.[110]
119
of a policy but of direct commandment from the Lord
... to the eect that negroes ... are not entitled to the
priesthood.[114]
The church leadership did not issue a repudiation, and so
in 1997 Jackson, aided by other church members including Armand Mauss, sent a second request to church leaders, which stated that white Mormons felt that the 1978
revelation resolved everything, but that black Mormons
react dierently when they learn the details. He said that
many black Mormons become discouraged and leave the
church or become inactive. When they nd out about
this, they exit... You end up with the passive African
Americans in the church.[115]
In 2007, journalist and church member, Peggy Fletcher

Stack, wrote Today, many black Mormons report subtle
dierences in the way they are treated, as if they are not
full members but a separate group. A few even have been
called 'the n-word' at church and in the hallowed halls
of the temple. They look in vain at photos of Mormon Other black church members think giving an apology
general authorities, hoping to see their own faces reected would be a detriment to church work and a catalyst
there.[111]
to further racial misunderstanding. African-American
White church member Eugene England, a professor at church member Bryan E. Powell says There is no pleaBrigham Young University, wrote in 1998:
sure in old news, and this news is old. Gladys Newkirk
agrees, stating I've never experienced any problems in
this church. I don't need an apology. . . . We're the result
This is a good time to remind ourselves
of an apology.[116] The large majority of black Mormons
that most Mormons are still in denial about
say they are willing to look beyond the previous teachings
the ban, unwilling to talk in Church settings
and remain with the church in part because of its powerabout it, and that some Mormons still believe
ful, detailed teachings on life after death.[117]
that Blacks were cursed by descent from Cain
through Ham. Even more believe that Blacks,
Church president Hinckley told the Los Angeles Times:
as well as other non-white people, come colorThe 1978 declaration speaks for itself ... I don't see anycoded into the world, their lineage and even
thing further that we need to do. Church leadership did
their class a direct indication of failures in a
not issue a repudiation.[114] Apostle Dallin H. Oaks said:
previous life.... I check occasionally in classes
Its not the pattern of the Lord to give reasons. We can
at BYU and nd that still, twenty years after the
put reasons to commandments. When we do we're on
revelation, a majority of bright, well-educated
our own. Some people put reasons to [the ban] and they
Mormon students say they believe that Blacks
turned out to be spectacularly wrong. There is a lesson
are descendants of Cain and Ham and thereby
in that .... The lesson I've drawn from that, I decided a
cursed and that skin color is an indication of
long time ago that I had faith in the command and I had
righteousness in the pre-mortal life. They tell
no faith in the reasons that had been suggested for it ....
me these ideas came from their parents or SemI'm referring to reasons given by general authorities and
inary and Sunday School teachers, and they
reasons elaborated upon [those reasons] by others. The
have never questioned them. They seem largely
whole set of reasons seemed to me to be unnecessary risk
untroubled by the implicit contradiction to bataking .... Lets [not] make the mistake thats been made
sic gospel teachings.[112]
in the past, here and in other areas, trying to put reasons
to revelation. The reasons turn out to be man-made to a
In an interview for the PBS documentary The Mormons, great extent. The revelations are what we sustain as the
Jerey R. Holland, a member of the Quorum of the will of the Lord and thats where safety lies.[118]
Twelve Apostles, specically denounced the perpetuation of folklore suggesting that race was in any way an
indication of how faithful a person had been in the preHumanitarian aid in Africa
existence.[113]
Church asked to repudiate past declarations
In 1995, black church member A. David Jackson asked
church leaders to issue a declaration repudiating past
doctrines that denied various privileges to black people.
In particular, Jackson asked the church to disavow the
1949 Negro Question declaration from the church Presidency which stated The attitude of the church with reference to negroes ... is not a matter of the declaration
The church has been involved in several humanitarian

aid projects in Africa. On January 27, 1985, members across the world joined together in a fast for
the victims of famine and other causes resulting in
hunger and privation among people of Africa. They
also donated the money that would have been used
for food during the fast to help those victims, regardless of church membership.[119][120]:1730-1 Together with
other organizations such as UNICEF and the American
Red Cross, the church is working towards eradicating
120
measles. Since 1999, there has been a 60 percent drop
in deaths from measles in Africa.[121] Due to their efforts, the American Red Cross bestowed the First Presidency with the organizations highest nancial support
honor, the American Red Cross Circle of Humanitarians award.[122] The church has also been involved in
humanitarian aid in Africa by sending food boxes,[123]
digging wells to provide clean water,[124] distributing
wheelchairs,[125] ghting AIDS, providing Neonatal Resuscitation Training,[126] and setting up employment resources service centers.[127]
CHAPTER 4. PEOPLE
worship styles, particularly polygamy, which has been renounced categorically by the LDS Church,[131]:p.21 but
is still widely practiced in Africa.[132] Commenting that
other denominations have largely abandoned trying to
regulate the conduct of worship services in black African
churches, Jenkins wrote that the LDS Church is one of
the very last churches of Western origin that still enforces
Euro-American norms so strictly and that refuses to make
any accommodation to local customs.[131]:p.23
In the United States, researchers Newell G. Bringhurst

and Darron T. Smith, in their book Black and Mormon, wrote that since the 1980s: the number of African
American Latter-day Saints does not appear to have
4.4.10 Black membership
grown signicantly. Worse still, among those blacks who
have joined, the average attrition rate appears to be exMain article: Black Mormons
tremely high. They cite a survey showing that the atThe church has never kept ocial records on the race of
trition rate among African American Mormons in two
towns is estimated to be between 60 and 90%.[133]:p.7
There are about 180,000 self-identied black members in
the U.S., or 3% of the overall U.S. membership,[134][135]
with 9% of LDS converts in the US being black, while
almost no lifelong Mormons are black.[136]
4.4.11 Mormon fundamentalism

Some Mormon fundamentalist sects that split from the
LDS Church in the early 1900s continue to teach that the
priesthood should be withheld from black people because
of their cursed state, and that the LDS Churchs reversal
is a sign of its apostasy. In the Fundamentalist Church
of Jesus Christ of Latter-Day Saints (FLDS Church),
Accra Ghana Temple, the second in Africa.
the largest of the fundamentalist Mormon denominations,
church president Warren Jes, has been quoted as makits membership, so exact numbers are unknown. Black ing the following declarations on the issue:[137]
people have been members of Mormon congregations
since its foundation, but in 1964 its black member The black race is the people through which the
ship was small, with about 300 to 400 black memdevil has always been able to bring evil unto the
bers worldwide.[128] In 1997, there were approximately
earth.
500,000 black members of the church (about 5% of
the total membership), mostly in Africa, Brazil and the
"[Cain was] cursed with a black skin and he is the
Caribbean.[129] Since then, black membership has grown,
father of the Negro people. He has great power, can
especially in West Africa, where two temples have been
appear and disappear. He is used by the devil, as a
built,[130] doubling to about 1 million black members
mortal man, to do great evils.
worldwide.[128]
Today you can see a black man with a white
Regarding the LDS Church in Africa, professor Philip
woman, et cetera. A great evil has happened on this
Jenkins noted that LDS growth has been slower than that
land because the devil knows that if all the people
[131]:pp.2,12
of other churches,
citing a variety of factors,
have Negro blood, there will be nobody worthy to
including the fact that some European churches beneted
have the priesthood.
[131]:p.19
from a long-standing colonial presence in Africa;
the hesitance of the LDS church to expand mission If you marry a person who has connections with a
ary eorts into black Africa during the priesthood ban,
Negro, you would become cursed.
resulting in missions with white faces";[131]:pp.1920 the
observation that the other churches largely made their
""I was watching a documentary one day and on
original converts from native non-Christian populations,
came these people talking about a certain black man.
whereas Mormons often draw their converts from exist... And then it showed the modern rock group, the
ing Christian communities;[131]:pp.2021 and special difBeatles. ... And so the manager of the group called
culties accommodating African cultural practices and
in this Negro, homosexual, on drugs, and the Negro

taught them how to do it. And what happened then,
it went world wide... . So when you enjoy the [rock]
beat ... you are enjoying the spirit of the black race
and thats what I emphasize to the students. And it
is to rock the soul and lead the person to immorality, corruption, to forget their prayers, to forget God.
And thus the whole world has partaken of the spirit
of the Negro race, accepting their ways.
These and other statements have resulted in the FLDS
Church being labelled a hate group by the Southern
Poverty Law Center.
121
[9] Saints, Slaves, and Blacks by Bringhurst. Table 8 on

p.223
[10] Coleman, Ronald G. (2008). "'Is There No Blessing For
Me?': Jane Elizabeth Manning James, a Mormon African
American Woman. In Taylor, Quintard; Moore, Shirley
Ann Wilson. African American Women Confront the
West, 1600-2000. Norman, Oklahoma: University of Oklahoma Press. pp. 144162. ISBN 978-0806139791.
Jane Elizabeth James never understood the continued denial of her church entitlements. Her autobiography reveals
a stubborn adherence to her church even when it ignored
her pleas.
[11] Mauss (2003, p. 213)
4.4.12
See also

4.4.13
References
Footnotes
[1] Harris, Hamil R. (February 17, 2012). Mindful of history, Mormon Church reaches out to minorities. Washington Post. Retrieved February 29, 2012. a period of
more than 120 years during which black men were essentially barred from the priesthood and few Americans of
color were active in the faith.
[2] Ostling, Richard, and Joan K. Ostling (2007). Mormon
America: The Power and the Promise. New York: HarperCollins. p. 102. ISBN 978-0061432958.
[3] Mauss (2003, pp. 219227) (comparing 1960s survey responses of Mormons versus non-Mormons) On
the whole, Mormons were not very dierent from other
Americans in holding rather conservative views on civil
rights for blacks. On internal church questions, not all
of the Saints were happy about the priesthood restriction,
and many had serious doubts about other traditional teachings relating to black people. However, when pressure
mounted from the outside, Mormons tended to defend
their church out of loyalty, whatever their doubts.
[4] Bringhurst, Newell G.; Smith, Darron T., eds. (2004).
Black and Mormon. Urbana and Chicago: University of
Illinois Press. ISBN 0-252-02947-X.
[5] Mauss, Armand (2003). The LDS Church and the Race
Issue: A Study in Misplaced Apologetics. FAIR.
[6] Richard Bushman (2008). Mormonism: a very short introduction. Oxford University Press. p. 111.
[7] Hinckley, Gordon B. (May 2006). The Need for Greater
Kindness. Ensign.
[8] Adherents.com quoting Deseret News 1999-2000 Church
Almanac. Deseret News: Salt Lake City, Utah (1998);
p. 119. A rough estimate would place the number of
Church members with African roots at year-end 1997 at
half a million, with about 100,000 each in Africa and the
Caribbean, and another 300,000 in Brazil.
[12] Bush, Lester E., Jr. (Spring 1973), Mormonisms Negro

Doctrine: An Historical Overview (PDF), Dialogue: A
Journal of Mormon Thought 8 (1): 1819
[13] History of the Church, 4:544.
[14] Bush, Lester E.; Mauss, Armand L. (1984). 3. Neither
White nor Black.
[15] Larry G. Murphy, J. Gordon Melton, and Gary L. Ward
(1993). Encyclopedia of African American Religions
(New York: Garland Publishing) pp. 471472.
[16] Newell G. Bringhurst (1981). Saints, Slaves, and Blacks:
The Changing Place of Black People within Mormonism
(Westport, Conn.: Greenwood Press).
[17] Connell O'Donovan, The Mormon Priesthood Ban & Elder Q. Walker Lewis: 'An example for his more whiter
brethren to follow', John Whitmer Historical Association
Journal, 2006.
[18] Its nothing to do with the blood for [from] one blood has
God made all esh, we have to repent [to] regain what
we have lostwe have one of the best Elders, an African
in Lowell [referring to Walker Lewis].": Brigham Young
Papers, March 26, 1847, LDS Church Archives, Salt Lake
City, Utah.
[19] General Minutes, April 25, 1847, LDS Church Archives,
Salt Lake City, Utah.
[20] Mauss (2003, p. 215)
[21] Mauss (2003, pp. 213-15) (Both Smith and Young, like
their contemporary Abraham Lincoln, would be considered racists by todays norms because they all believed
in the natural and inherent inferiority of Africans)
[22] Matthew Bowman (2012). The Mormon People. Random
House. p. 176.
[23] Collier, Fred C., ed. (1987). The Teachings of President
Brigham Young. Vol 3. 1852-1854. Salt Lake City, UT:
Colliers Publishing Co. p. 43. ISBN 978-0934964012.
[25] Millennial Star, February 15, 1851.
BlackLDS.org
Quoted in
122
[26] Bigler, David L. (1998). Forgotten Kingdom: The Mormon

Theocracy in the American West, 1847-1896. Arthur H.
Clark Company. ISBN 0-87062-282-X.
[27] Negro Slaves in Utah by Jack Beller, Utah Historical Quarterly, vol. 2, no. 4, 1929, pp. 124-126
[28] In her autobiography, Jane Elizabeth Manning James says
she had the privilege of going into the temple and being
baptized for some of my dead. http://www.blacklds.org/
manning Life History of Jane Elizabeth Manning James
as transcribed by Elizabeth J.D. Round
[29] Rosemary Winters, Black Mormons Struggle for Acceptance in the Church, Salt Lake Tribune, November 4,
2004.
[30] Mormonism and the Negro, p. 23.
[31] Chapter 41: Temple Ordinances, Teachings of Presidents
of the Church: Brigham Young (Salt Lake City, Utah: LDS
Church, 1997) p. 299.
[32] Church leader Bruce McConkie wrote, Baptism is the
gate to the celestial kingdom; celestial marriage is the gate
to an exaltation in the highest heaven within the celestial
world. (Mormon Doctrine, 1966, p. 118).
[33] Address at Convention of Teachers of Religion, BYU,
Utah, August 27, 1954.
[34] George F. Richards, Conference Report, April 1939, p. 58.
[35] In regards to black people, Joseph Smith taught that They
have souls, and are subjects of salvation. Teachings of the
Prophet Joseph Smith, selected by Joseph Fielding Smith,
(Salt Lake City: Deseret Book, 1976) p. 269. ISBN 087579-243-X
[36] Brigham Young said when all the rest of the children have
received their blessings in the Holy Priesthood, then that
curse will be removed from the seed of Cain, and they will
then come up and possess the Priesthood, and receive all
the blessings which we are now entitled to. quoted by the
First Presidency, August 17, 1949.
CHAPTER 4. PEOPLE
receive the blessings of salvation. No person was foreordained or appointed to sin or to perform a mission of evil.
No person is ever predestined to salvation or damnation.
Every person has free agency. (Joseph Fielding Smith Jr.,
Doctrines of Salvation, Vol.1, p. 61)
[41] In 1972, Harold B. Lee said, Its only a matter of time
before the black achieves full status in the Church. We
must believe in the justice of God. The black will achieve
full status, we're just waiting for that time. (Kimball,
Lengthen Your Stride, working draft chapter 20, page 22;
citing Goates, Harold B. Lee, 506, quoting UPI interview
published November 16, 1972.)
[42] Hallelujah! The 25th Anniversary of the Revelation of
Priesthood
[43] Persuitte, David (2000). Joseph Smith and the Origins of
the Book of Mormon. Jeerson, North Carolina: McFarland. p. 237. ISBN 978-0786408269.
[44] Bushman, Claudia (2006). Contemporary Mormonism:
Latter-day Saints in Modern America. Westport, Connecticut: Praeger Publishers. ISBN 0-275-98933-X.
OCLC 61178156.
[45] Kidd, Colin (2006). The Forging of Races: Race
and Scripture in the Protestant Atlantic World, 1600
2000. Cambridge: Cambridge University Press. ISBN
9780521793247.
[46] Brown, Gayle Oblad (1992). Premortal Life. In
Ludlow, Daniel H. Encyclopedia of Mormonism. New
York: Macmillan Publishing. p. 1123-1125. ISBN 002-879602-0. OCLC 24502140.
[47] Prentiss, Craig (2003). Religion and the Creation of Race
and Ethnicity: An Introduction. New York: NYU Press.
p. 135. ISBN 978-0814767016.
[39] David McKay taught Sometime in Gods eternal plan, the

Negro will be given the right to hold the Priesthood. In
the meantime, those of that race who receive the testimony of the Restored Gospel may have their family ties
protected and other blessings made secure, for in the justice of the Lord they will possess all the blessings to which
they are entitled in the eternal plan of Salvation and Exaltation."(Mormonism and the Negro, pp. 23)
[48] Bush, Jr., Lester, and Armand L. Mauss, eds. Neither

White nor Black. The Signature Books Library. Signature Books. Retrieved 22 October 2012. The position of
the Church regarding the Negro may be understood when
another doctrine of the Church is kept in mind, namely,
that the conduct of spirits in the premortal existence has
some determining eect upon the conditions and circumstances under which these spirits take on mortality and
that while the details of this principle have not been made
known, the mortality is a privilege that is given to those
who maintain their rst estate; and that the worth of the
privilege is so great that spirits are willing to come to earth
and take on bodies no matter what the handicap may be as
to the kind of bodies they are to secure; and that among
the handicaps, failure of the right to enjoy in mortality the
blessings of the priesthood is a handicap which spirits are
willing to assume in order that they might come to earth.
Under this principle there is no injustice whatsoever involved in this deprivation as to the holding of the priesthood by the Negroes.-- Excerpt from statement from First
Presidency signed by President George Albert Smith, 17
August 1949
[40] In reference to black people, Apostle Joseph Fielding

Smith taught: Every soul coming into this world came
here with the promise that through obedience he would
[49] Bush, Jr., Lester, and Armand L. Mauss, eds. Neither

White nor Black. The Signature Books Library. Signature Books. Retrieved 22 October 2012. Our living
[37] Wilford Woodru said The day will come when all that
race will be redeemed and possess all the blessings which
we now have quoted by the First Presidency on August
17, 1949.
[38] George Albert Smith reiterated what was said by both
Brigham Young and Wilford Woodru in a statement by
the First Presidency on August 17, 1949
prophet, President David O. McKay, has said, 'The seeming discrimination by the Church toward the Negro is not
something which originated with man; but goes back into
the beginning with God...Revelation assures us that this
plan antedates mans mortal existence, extending back to
mans pre-existent state.'-- excerpt from statement by First
Presidency, 12 December 1969, signed by Hugh B. Brown
and N. Eldon Tanner
[50] Statement of the First Presidency of The Church of Jesus Christ of Latter-day Saints (August 17, 1949), It is not
a matter of the declaration of a policy but of direct commandment from the Lord, on which is founded the doctrine, retrieved 2015-05-12
[51] Nelson, Kimberly (February 28, 2012), BYU Professor makes controversial statements about Blacks & LDS
Church, KTVX, retrieved 2013-03-08
[52] Mormon Black History Month - Beliefnet.com
[53] Dallin H. Oaks (5 June 1988), Interview with Associated
Press, Daily Herald (Utah)
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[67] Peterson, Mark E. "Race Problems -- As They Aect The

Church", 27 August 1954
[68] Quinn, Michael D. The Mormon Hierarchy: Extensions of
Power Salt Lake City: 1994 Signature Books Page 14
[69] Young, Margaret Blair; Gray, Darius Aidan (2010).
Mormonism and Blacks. In Reeve, W. Paul; Parshall,
Ardis E. Mormonism: A Historical Encyclopedia. Santa
Barbara CA: ABC-CLIO. pp. 277278. ISBN 978-159884-107-7.
[70] History of Genesis. The Genesis Group. The Genesis
Group. Retrieved 4 November 2012.
[71] Lloyd, R. Scott (5 April 1997). Run Bridgeforth, rst
black high priest, eulogized as a pioneer. Church News.
Retrieved 4 November 2012.
[72] Kimball, Lengthen Your Stride, working draft chapter 20,
page 22; citing Goates, Harold B. Lee, 506, quoting UPI
interview published November 16, 1972.
[73] LDS Black History Timeline
[54] Jerey R. Holland (March 4, 2006), The Mormons, PBS
[74] Deseret News, May 3, 1966.
[55] Gordon B. Hinckley (May 2006), The Need for Greater

Kindness, Ensign, pp. 5861
[75] Mauss, Armand L. (2004). Casting o the 'Curse of

Cain': The Extent and Limits of Progress since 1978. In
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pp. 82115. ISBN 0-252-02947-X.
[56] Sterling M. McMurrin adavit, March 6, 1979. See

David O. McKay and the Rise of Modern Mormonism
by Greg Prince and William Robert Wright. Quoted by
Genesis Group
[57] Gospel Topics: Race and the Priesthood, LDS.org (LDS
Church)
[58] Glen W. Davidson, Mormon Missionaries and the Race
Question, The Christian Century, 29 Sept. 1965, pp.
1183-86.
[76] Armand L. Mauss, Mormonism and Secular Attitudes toward Negroes, Pacic Sociological Review 9 (Fall 1966)
[77] Fried, Gil; Michael Hiller (1997). ADR in youth and
intercollegiate athletics. Brigham Young University Law
Review., p. 1, p. 10
[78] James J. Kilpatrick (December 11, 1969). A Sturdy Discipline Serves Mormons Well. Evening Independent.
[59] Utah Chronicle, May 28, 1965

[60] Race Problems As They Aect The Church, presentation by Mark E. Petersen to the Convention of Teachers
of Religion, 27 August 1954, p. 16.
[61] Lederer, Susan E. (2008). Flesh and Blood: Organ Transplantation and Blood Transfusion in 20th Century America. New York: Oxford University Press. p. 197. ISBN
978-0-19-516150-2.
[79] Exclusionary Practices & Policies of the Boy Scouts of

America
[80] Mauss, Armand L. (2003). All Abrahams Children:
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[81] The Teachings of Spencer W. Kimball, p.237, emphasis in
original
[62] Elijah Abel | Blacklds.org
[82] Salt Lake Tribune, April 13, 1976.
[63] Bush & Mauss 1984: 76-86
[83] Salt Lake Tribune, October 4, 1976.
[64] Bringhurst, Newell G. (2004). The 'Missouri Thesis

Revisited: Early Mormonism, Slavery, and the Status of
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[84] Salt Lake Tribune, April 3, 1978.
[65] Ostling, Richard and Joan (1999). Mormon America. pp.

101102.
[87] Mark L. Grover, The Mormon Priesthood Revelation

and the So Paulo Brazil Temple, Dialogue: A Journal
of Mormon Thought 23:3953 (Spring 1990).
[66] Racism in The Church of Jesus Christ of Latter-day Saints

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[85] Dallas Morning News, October 20, 1977.

[86] Dialogue: A Journal of Mormon Thought, Winter 1967,
p. 6.
[88] Ocial Declaration 2.
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[89] Priesthood, pp. 127-128, Deseret Book Co., 1981.
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[90] Gordon B. Hinckley, Priesthood Restoration, Ensign,

[111] Peggy Fletcher Stack, New lm and revived group help
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[91] Bruce R. McConkie, 1978. All Are Alike Unto God,
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[92] Freeman, Joseph, Jr. (1979). In the Lords Due Time. Salt [113] trnascript of interview with Holland for the PBS documentary
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[95] B. Carmon Hardy, Cultural 'Encystment' as a Cause of
the Exodus from Mexico in 1912, Pacic Historical Rein racism: Some black members want church to denounce
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[96] Race Problems As They Aect The Church, Con[118] Dallin H. Oaks, Interview with Associated Press, in Daily
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[119] Ferguson, Isaac C. (1992), Humanitarian Service, in
[97] Interracial Marriage Discouraged, Church News, June
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[99] Don LeFevre, Salt Lake Tribune, 14 June 1978.
[121] Church Works to Eradicate Measles in Africa
[100] Robert L. Millet, Church Response to Jon Krakauers
[122] American Red Cross Recognizes Church for Support of
Under the Banner of Heaven, 27 June 2003.
Measles Initiative in Africa
[101] Embry 1994, p. 169
[123] Food Boxes Rushed to Ease Starvation in Africa
[102] Lesson 31: Choosing an Eternal Companion. Aaronic
[124] Clean Water Projects
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[125] Wheelchair Distribution
[103] Page Johnson Alvin B. Jackson, JrThe Bishop is Always [126] church Works to Save Infants Through Neonatal ResusciIn Meridian Magazine
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[104] Ken Kuykendall, Past racial issues and the Church today [127] Employment Resource Service Centers
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[128] Margaret Blair Young and Darius Gray | Mormon Artist
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[106] The Need for Greater Kindness
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[135] RLS report 2-22.indd (PDF). Retrieved 2013-04-22.
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Complete text
4.4.14
Further reading
4.5 Black people and early Mormonism

The Church and Race: All Are Alike Unto God,

MormonNewsroom.org (Ocial Statement) (LDS Early Mormonism had a range of doctrines related to race
in regard to black people of African descent. References
Church), February 29, 2012
to black people, their social condition during the 19th
Church Statement Regarding 'Washington Post' century, and their spiritual place in Western Christianity
Article on Race and the Church, MormonNews- as well as Mormon scriptures were complicated.
room.org (Response) (LDS Church), February 29,
From the beginning, black people have been members
2012
of Mormon congregations, and Mormon congregations
A Peculiar Place for the Peculiar Institution: Slav- have always been inter-racial. When the Mormons miery and Sovereignty in Early Territorial Utah, Ricks, grated to Missouri they encountered the pro-slavery senNathaniel R., Master Thesis, Brigham Young Uni- timents of their neighbors. Joseph Smith upheld the laws
regarding slaves and slaveholders, and armed the curse
versity, 2007.
of Ham as placing his descendants into slavery, to the
Lester E. Bush, Jr. and Armand L. Mauss, eds., shame and confusion of all who have cried out against
[1][2]
but remained abolitionist in his actions
Neither White nor Black: Mormon Scholars Con- the South,
and
doctrines.
After
the Mormons were expelled from
front the Race Issue in a Universal Church, Signature
Missouri,
Smith
took
an increasingly strong anti-slavery
Books, 1984
position, and a few black men were ordained to the LDS
Reeve, W. Paul (May 31, 2012), The Wrong Side of priesthood.[3]
White, University of Chicago Divinity School
Bush, Lester E., Jr. (Spring 1973), Mormonisms 4.5.1 New York era (1820s and early
Negro Doctrine: An Historical Overview (PDF),
1830s)
Dialogue: A Journal of Mormon Thought 8 (1), reThe rst reference in Latter Day Saint writings describtrieved 2012-11-01
ing dark skin as a curse and mark from God refers to
Coleman, Ronald G. (1976), Blacks in Utah His- Lamanites. The Book of Mormon, published in the late
tory, in Papanikolas, Helen, The Peoples of Utah, 1820s, states the following about a group of people who
Salt Lake City, Utah: Utah State Historical Society, rebelled against God:
pp. 115140, ISBN 0913738263, OCLC 2523229.
Reprint, with permision, at historytogo.utah.gov
And [God] had caused the cursing to come
upon them, yea, even a sore cursing, because
of their iniquity. For behold, they had hard4.4.15 External links
ened their hearts against him, that they had become like unto a int; wherefore, as they were
blacklds.org an independent (not owned or operwhite, and exceedingly fair and delightsome,
ated by The Church of Jesus Christ of Latter-day
that they might not be enticing unto my peoSaints) site maintained by some black and some
ple, the Lord God did cause a skin of blackwhite Latter-day Saints.
ness to come upon them. And thus saith the
4.5. BLACK PEOPLE AND EARLY MORMONISM
127
Lord God; I will cause that they shall be loathsome unto thy people, save they shall repent of
their iniquities. (2 Nephi 5:21)
free, male and female; and he remembereth the heathen;

and all are alike unto God, both Jew and Gentile. (2
Nephi 26:33). In fact, prejudice against people of dark
skin was condemned more than once, as in this example:
The Lamanite nation was the original nation to disobey

the teachings of the prophets in the Book of Mormon,
and the Nephites were the original people to follow said
teachings, though the Nephites rebel and repent throughout the book. The curse was also placed on the Lamanites descendants because of the traditions of their fathers, (Alma 17:15) which would ultimately be taken
from [them] and be answered upon the heads of [their]
parents (2 Nephi 4:6)
The mark of blackness was placed upon the Lamanites so
the Nephites might not mix and believe in incorrect traditions which would prove their destruction (Alma 3:79). The Book of Mormon records the Lord as forbidding
miscegenation between Lamanites and Nephites (2 Nephi
5:23) and saying they were to stay separated from thee
and thy seed [Nephites], from this time henceforth and
forever, except they repent of their wickedness and turn
to me that I may have mercy upon them (Alma 3:14).
However, 2 Nephi 26:33 states: "[The Lord] inviteth
them all to come unto him and partake of his goodness;
and he denieth none that come, black and white, bond and
free, male and female...and all are alike unto God, both
Jew and Gentile. Although the Lamanites are labelled
as wicked, they actually became more righteous than the
Nephites as time passed (Helaman 6).
Throughout the Book of Mormon narrative, several
groups of Lamanites did repent and lose the curse. The
Anti-Nephi-Lehies or Ammonites open[ed] a correspondence with them [Nephites], and the curse of God
did no more follow them (Alma 23:18). There is no reference to their skin color being changed. Later, the Book
of Mormon records that an additional group of Lamanites converted and that their curse was taken from them,
and their skin became white like unto the Nephites and
they were numbered among the Nephites, and were called
Nephites (3 Nephi 2:15-16).
The curse was also put on others who rebelled. One group
of Nephites, called Amlicites had come out in open rebellion against God; therefore it was expedient that the
curse should fall upon them. (Alma 3:18) The Amlicites
then put a mark upon themselves. At this point, the author stops the narrative to say I would that ye should see
that they brought upon themselves the curse; and even
so doth every man that is cursed bring upon himself his
own condemnation."(Alma 3:19) Eventually, the Lamanites had become, the more part of them, a righteous people, insomuch that their righteousness did exceed that of
the Nephites, because of their rmness and their steadiness in the faith. (Helaman 6:1)
O my brethren, I fear that unless ye shall repent of your sins that their skins will be whiter
than yours, when ye shall be brought with them
before the throne of God. Wherefore, a commandment I give unto you, which is the word
of God, that ye revile no more against them
because of the darkness of their skins; neither
shall ye revile against them because of their
lthiness... (Jacob 3:8-9).
4.5.2 Missouri era (early 1830s to 1838)

In 1833, Joseph Smith recorded the following, as verse 79
and 80 of what would become section 101 of the Doctrine
and Covenants (D&C).
79 Therefore, it is not right that any man
should be in bondage one to another.
80 And for this purpose have I established
the Constitution of this land, by the hands of
wise men whom I raised up unto this very purpose, and redeemed the land by the shedding
of blood.
In the summer of 1833 W. W. Phelps published an article in the churchs newspaper, seeming to invite free
black people into the state to become Mormons, and reecting in connection with the wonderful events of this
age, much is doing towards abolishing slavery, and colonizing the blacks, in Africa.[4] Outrage followed Phelps
comments, (Roberts [1930] 1965, p. 378.) and he was
forced to reverse his position, which he claimed was misunderstood, but this reversal did not end the controversy,
and the Mormons were violently expelled from Jackson
County, Missouri ve months later in December 1833.[5]
Coincidentally, on December 16, 1833, Joseph Smith
dictated a passage in the Doctrine and Covenants stating
that it is not right that any man should be in bondage to
another. (D&C Section 101:79).
In 1835, the Church issued an ocial statement indicating that because the United States government allowed
slavery, the Church would not interfere with bondservants, neither preach the gospel to, nor baptize them
contrary to the will and wish of their masters, nor meddle with or inuence them in the least to cause them to be
dissatised with their situations in this life, thereby jeopardizing the lives of men. (D&C Section 134:12).
The Book of Mormon did not countenance any form of On February 6, 1835, an assistant president of the church,
curse-based discrimination. It stated that the Lord deni- W. W. Phelps, wrote a letter theorizing that the curse of
eth none that come unto him, black and white, bond and Cain survived the deluge by passing through the wife of
128
CHAPTER 4. PEOPLE
Ham, son of Noah, who according to Phelps was a dewill learn, when perhaps it is too late for their
scendant of Cain. (Messenger and Advocate 1:82) In adown good, that God can do his own work withdition, Phelps introduced the idea of a third curse upon
out the aid of those who are not dictate by his
Ham himself for marrying a black wife. (Messenger
counsel. (Joseph Smith, Messenger and Advoand Advocate 1:82) This black wife, according to Phelps,
cate Vol. II, No. 7, April 1836, p. 290; History
was not just a descendant of Cain, but one of the pre-ood
of the Church, Vol. 2, Ch. 30, pp. 43640.)
people of Canaan, not directly related to the Biblical
Canaanites after the ood.
In April 1836, Smith said:
In 1836, the rules established by the church for governing assemblies in the Kirtland Temple included attendees
who were bond or free, black or white. (History of the
Church, Vol. 2, Ch. 26, p. 368)
Writing for the Messenger and Advocate newspaper on the
subject of slavery, Joseph Smith states:
After having expressed myself so freely
upon this subject, I do not doubt but those who
have been forward in raising their voice against
the South, will cry out against me as being uncharitable, unfeeling and unkind-wholly unacquainted with the gospel of Christ.
It is my privilege then, to name certain passages from the bible, and examine the teachings of the ancients upon this nature, as the
fact is incontrovertible, that the rst mention
we have of slavery is found in the holy bible,
pronounced by a man who was perfect in his
generation and walked with God.
And so far from that predictions being
averse from the mind of God it remains as a
lasting monument of the decree of Jehovah, to
the shame and confusion of all who have cried
out against the South, in consequence of their
holding the sons of Ham in servitude!
And he said cursed be Canaan;
a servant of servants shall he be
unto his brethren. And he said,
Blessed be the Lord God of Shem;
and Canaan shall be his servant.
God shall enlarge Japheth, and he
shall dwell in the tents of Shem
and Canaan shall be his servant.
Genesis 9:25-27
Trace the history of the world from this notable event down to this day, and you will nd
the fulllment of this singular prophecy. What
could have been the design of the Almighty in
this wonderful occurrence is not for me to say;
but I can say that the curse is not yet taken o
the sons of Canaan, neither will be until it is affected by as great power as caused it to come;
and the people who interfere the least with the
decrees and purposes of God in this matter,
will come under the least condemnation before
him; and those who are determined to pursue a
course which shows an opposition and a feverish restlessness against the designs of the Lord,
Thinking, perhaps, that the sound might go

out, that an abolitionist had held forth several times to this community, and that the public feeling was not aroused to create mobs or
disturbances, leaving the impression that all he
said was concurred in, and received as gospel
and the word of salvation. I am happy to say,
that no violence or breach of the public peace
was attempted, so far from this, that all except a
very few, attended to their own avocations and
left the gentleman to hold forth his own arguments to nearly naked walls. (Messenger and
Advocate Volume 2, Number 7, pg. 290)
In 1836, Warren Parrish (Smiths secretary) wrote regarding the sentiments of the people of Kirtland:
Not long since a gentleman of the Presbyterian faith came to this town (Kirtland) and proposed to lecture upon the abolition question.
Knowing that there was a large branch of the
church of Latter Day Saints in this place, who,
as a people, are liberal in our sentiments; he no
doubt anticipated great success in establishing
his doctrine among us. But in this he was mistaken. The doctrine of Christ and the systems
of men are at issue and consequently will not
harmonize together. (Messenger and Advocate
Volume 2, Number 7)
The Church never denied membership based on race (although slaves had to have their masters permission to
be baptized), and several black men were ordained to
the priesthood during Joseph Smiths lifetime. The rst
known black Latter-day Saint was Black Pete, who
joined the Church in Kirtland, Ohio, and there is some evidence that he held the LDS priesthood.[6] Other African
Americans, including Elijah Abel in 1832, Joseph T.
Ball in 1835 or 1836 (who also presided over the Boston
Branch from 18441845), and Walker Lewis in 1843
(and probably his son, Enoch Lovejoy Lewis), were
ordained to the priesthood during Smiths lifetime.[7]
William McCary was ordained in Nauvoo in 1846 by
Apostle Orson Hyde.[6] Two of the descendants of Elijah Abel were also ordained Elders, and two other black
men, Samuel Chambers and Edward Leggroan, were ordained Deacons.[7]
Early black members in the Church were admitted to the
temple in Kirtland, Ohio, where Elijah Abel received the
4.5. BLACK PEOPLE AND EARLY MORMONISM

ritual of washing and anointing (see Journal of Zebedee
Coltrin ). Abel also participated in at least two baptisms
for the dead in Nauvoo, Illinois, as did Elder Joseph T.
Ball.
129
my blood boil within me to reect upon the injustice, cruelty, and oppression of the rulers of the people. When
will these things cease to be, and the Constitution and the
laws again bear rule?" (History of the Church, 4:544).
On February 7, 1844, Joseph Smith wrote his views as

4.5.3 Nauvoo era prior to Smiths death a candidate for president of the United States. The antislavery plank of his platform called for a gradual end to
(1838 to 1844)
slavery by the year 1850 . His plan called for the government to buy the freedom of slaves using money from the
In 1838, Joseph Smith had the following conversation:
sale of public lands.
Elder Hyde inquired about the situation of
the negro. I replied, they came into the world
slaves mentally and physically. Change their
situation with the whites, and they would be
like them. They have souls, and are subjects of
salvation. Go into Cincinnati or any city, and
nd an educated negro, who rides in his carriage, and you will see a man who has risen by
the powers of his own mind to his exalted state
of respectability. The slaves in Washington are
more rened than many in high places, and the
black boys will take the shine o many of those
they brush and wait on. Elder Hyde remarked,
Put them on the level, and they will rise above
me. I replied, if I raised you to be my equal,
and then attempted to oppress you, would you
not be indignant? [] Had I anything to do
with the negro, I would conne them by strict
law to their own species, and put them on a
national equalization. (History of the Church,
Volume 5, p. 216)
My cogitations, like Daniels have for a

long time troubled me, when I viewed the
condition of men throughout the world, and
more especially in this boasted realm, where
the Declaration of Independence holds these
truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among
these are life, liberty, and the pursuit of happiness; but at the same time some two or three
millions of people are held as slaves for life, because the spirit in them is covered with a darker
skin than ours. (History of the Church, Vol.6,
Ch.8, p.197 - p.198)
4.5.4 Notable Black members of the early

LDS movement
Elijah Abel
It should be noted here that in 1838, and throughout
the 19th century the term species was borrowed and Main article: Elijah Abel
commonly used to imply that the black population was
inferior.[8] The biological use of the term species was rst
Although Joseph Smith is not known to have made any
dened in 1686. [9]
statements regarding blacks and the priesthood, he was
In 1838, Joseph Smith answered the following question aware of the ordination of at least one black man to the
while en route from Kirtland to Missouri, as follows: oce of elder. Elijah Abel was ordained on March 3,
Are the Mormons abolitionists? No ... we do not be- 1836 by Zebedee Coltrin.[10] Six months later, he was orlieve in setting the Negroes free. (Smith 1977, p. 120) dained to the oce of seventy and was called to serve
By 1839 there were about a dozen black members in in the Third Quorum of the Seventy. Abel served his
the Church. Nauvoo, Illinois was reported to have 22 rst mission for the church to New York and Upper
black members, including free and slave, between 1839- Canada. In 1836, he moved from Kirtland to Nauvoo,
1843 (Late Persecution of the Church of Latter-day Saints, Illinois, where he participated in the temple ordinance of
baptism for the dead. In 1843, a traveling high council
1840).
visited Cincinnati, where Abel lived, but refused to recognize Abel for the sake of public appearance and called
In the evening debated with John C. Benhim to his second mission to the colored population of
nett and others to show that the Indians have
Cincinnati.[11]
greater cause to complain of the treatment of
the whites, than the negroes or sons of Cain
Abel joined the other Latter-day Saints in Utah Terri(History of the Church 4:501.)
tory in 1853. By then, Brigham Young had formalized
churchs policies against black people. However, no atBeginning in 1842, Smith made known his increasingly tempt was made to remove Abels priesthood or drop him
strong anti-slavery position. In March 1842, he began from the Third Quorum of the Seventy. He remained acstudying some abolitionist literature, and stated, it makes tive in the Quorum until his death.
130
CHAPTER 4. PEOPLE
Green Flake
Born in 1829 Green Flake, the slave of James Madison
Flake, a convert to the LDS Church, was baptized at the
age of 16 on April 7, 1844 by John Brown. He accompanied the Flake family to Nauvoo, Illinois. Green remained a slave but was a member of the church throughout his life. From family diaries and the memory of a
grandson, it is believed that it was Green who drove the
carriage and team that brought President Brigham Young
into the Salt Lake Valley. Brigham Young freed Flake in
1854.[12]
Walker Lewis
Main article: Walker Lewis
Walker Lewis was another free black man who held the
Mormon priesthood prior to the death of Joseph Smith.
A prominent radical abolitionist, Episcopalian, and Most
Worshipful Grand Master of Freemasonry from Lowell
and Boston, Massachusetts, Lewis became a Latter Day
Saint about 1842. In the summer of 1843, he was ordained an elder in the Melchizedek priesthood. His son,
Enoch Lovejoy Lewis, also joined the Latter Day Saints
about the same time, and Quaker poet John Greenleaf
Whittier heard young Enoch preaching in Lowell just after the death of Joseph Smith in July or August 1844.
It has been speculated that Enoch led Young to instigate
the ban against black men holding Mormon priesthood
when Enoch L. Lewis married a white Mormon woman,
Mary Matilda Webster, in Cambridge, Massachusetts on
September 18, 1846 . On December 3, 1847, Young told
the Quorum of the Twelve at Winter Quarters that if
they [Enoch and Matilda] were far away from the Gentiles they wod. [would] all be killed - when they mingle
seed it is death to all. (Quorum of the Twelve Minutes,
December 3, 1847, pp. 67, LDS Archives.)
4.5.5
See also

Black Mormons
Christian views on slavery
Genesis Group
Biddy Mason
4.5.6
Notes
[1] Smith, Joseph Jr. (April 1836). Messenger and Advocate.

pp. Vol. II, No. 7, p. 290.
[2] http://josephsmithpapers.org/paperSummary/
letter-to-oliver-cowdery-circa-april-1836?p=2
[3] LDS Church. Ocial Declaration 2. lds.org. Intellectual Reserve. Retrieved 4 October 2013.
[4] Phelps, W.W. (July 1833), p. 109
[5] Bush & Mauss 1984, p. 55
[6] Bringhurst, Newell G. Chapter 4: Elijah Abel and the
Changing Status of Blacks Within Mormonism, Bush &
Mauss 1984.
[7] Bush, Lester E., Jr. (Spring 1973), Mormonisms Negro
Doctrine: An Historical Overview (PDF), Dialogue: A
Journal of Mormon Thought 8 (1)
[8] John S. Haller, Jr. (1970). The Species Problem:
Nineteenth-Century Concepts of Racial Inferiority in the
Origin of Man Controversy (PDF). [originally published
in American Anthropologist, 72:1319-1329, 1970]
[9] John Ray (1686). Historia plantarum generalis (1686 ed.).
Libr. I, Chap. XX. p. 40. (Quoted in Mayr, Ernst. 1982.
The growth of biological thought: diversity, evolution, and
inheritance. Cambridge, Mass.: Belknap Press: 256)
[10] Minutes of the Seventies Journal, Hazen Aldrich, entry
for 20 December 1836. LDS Church Archives as cited by
Alma Allred in, The Traditions of Their Fathers, Myth
versus Reality in LDS Scriptural Writings in Newell G.
Bringhurst and Darron T. Smith (eds.) (2006). Black and
Mormon (Urbana: University of Illinois Press).
[11] Bush & Mauss 1984, p. 130
[12] Green Flake, BlackLDS.org
4.5.7 References
The Negro and the Priesthood. Liahona, the Elders Journal 5: 11641167. 1908.
Brodie, Fawn M (1971). No Man Knows My History. New York: Knopf. ISBN 0-679-73054-0.
Bush, Lester E. Jr; Armand L. Mauss, eds. (1984).
Neither White Nor Black: Mormon Scholars Confront
the Race Issue in a Universal Church. Salt Lake City,
Utah: Signature Books. ISBN 0-941214-22-2.
Buswell, James O. III (1964). Slavery, Segregation,
and Scripture. Grand Rapids, Michigan: Wm. B.
Eerdmans Publishing Co. ASIN B0006AYWRG.
Mauss, Armand L. (December 2004). Dispelling
the Curse of Cain (PDF). Sunstone (134): 5661.
Phelps, W.W. (July 1833). Free People of Color.
Evening and Morning Star (W. W. Phelps & Co.) 2
(14): 109. Retrieved 2006-07-15.
Roberts, B.H. (1965) [1930]. Comprehensive History of the Church of Jesus Christ of the Latter-day
Saints. Provo, Utah: Brigham Young Univ Press.
ISBN 0-8425-0482-6.
4.6. BLACK PEOPLE IN MORMON DOCTRINE
131
Smith, Joseph (April 1836). Letter to Brother temples. Associated with this policy were various stateCowdery. Messenger and Advocate (F. G. Williams ments by church leaders tying the policy to their view of
& Co.) II (7): 290. Retrieved 2006-07-15.
scripture, and opining that black men and women had inherited the curse of Ham. In 1978, the churchs First
Smith, Joseph F. (1977) [1938]. Teachings of the Presidency declared in a statement known as "Ocial
Prophet Joseph Smith. Salt Lake City: Deseret Declaration 2" that the ban had been lifted as a result of
Book.
a revelation from God.
Stewart, David Grant (1978). The Jaredites Were
Black. National Translator Certication Service.
4.6.1
B00071R4GU.
Origins of early Mormon racial doctrines
Young, Brigham (March 8, 1863). Watt, G.D.;

Long, J.V., eds. Journal of Discourses Delivered Proposed scriptural basis
and the Twelve Apostles, and Others 10. Liver- The Church leadership began using the newly canonized
pool: Daniel H. Wells: 104111. Check date values Pearl of Great Price, which has the following verse:
in: |year= / |date= mismatch (help); |contribution=
ignored (help)
Pharaoh, being a righteous man, established his kingdom and judged his people
wisely and justly all his days, seeking earnestly
to imitate that order established by the fathers
in the rst generations, in the days of the rst
Bush, Lester E., Jr. (Spring 1973), Mormonisms
patriarchal reign, even in the reign of Adam,
and also of Noah, his father, who blessed him
Dialogue: A Journal of Mormon Thought 8 (1), rewith the blessing of the earth, and with the
trieved 2012-11-01
blessing of wisdom, but cursed him as pertaining the priesthood. Now, Pharaoh being of that
Gospel Topics, LDS.org (LDS Church) |contribulineage by which he could not have the right of
tion= ignored (help)
the priesthood, notwithstanding the Pharaohs
would fain claim it from Noah, through Ham,
therefore my father was led away by their idol4.5.9 External links
atry. (Abraham 1:26-27, emphasis added)
BlackLDS.org: A Web Site Dedicated to Black
Members of The Church of Jesus Christ of LatterInuence of Brigham Young
day Saints
An early statement by Brigham Young about a priesthood
ban in the LDS Church was made on February 13, 1849.
The statementwhich refers to the Curse of Cain as the
reason for the policywas given in response to Lorenzo
Snow, who wished to know what chance of redemption
Essay on Latter-day Saint views on OD-2, by Julie there was for the Africans. Young was recorded to have
M. Smith at timesandseasons.org
replied that the curse remained upon them because Cain
cut o the lives of Abel, to prevent him and his pos Current Strangite position statement, published by terity getting ascendancy over Cain and his generations,
John Hajicek at strangite.org
and to get the lead himself, his own oering not being
LDS Racial History, by Christopher Nicholson at accepted of God, while Abels was. But the Lord had
cursed Cains seed with blackness and prohibited them
christopherrandallnicholson.webs.com
the Priesthood that Abel and his progeny might yet come
forward and have their dominion, place, and blessings in
their proper relationship with Cain and his race in the
4.6 Black people in Mormon docworld to come.[1]
Authoritative Statements on the Status of Blacks,
and Chronological Bibliography on the Negro Doctrine, from Signature Books at signaturebookslibrary.org
trine
From 1849 to 1978, The Church of Jesus Christ of

Latter-day Saints (LDS Church) had a policy against ordaining black men to the priesthood, and forbidding black
men and women from taking part in ceremonies in LDS
In 1852, while addressing the Utah Territorial Legislature, Young stated, Any man having one drop of the seed
of [Cain] ... in him cannot hold the Priesthood and if no
other Prophet ever spoke it before I will say it now in the
name of Jesus Christ I know it is true and others know
it.[2]
132
When asked if the spirits of Negroes were neutral in
Heaven, Young responded, No, they were not, there
were no neutral [spirits] in Heaven at the time of the rebellion, all took sides. ... All spirits are pure that came from
the presence of God.[3] Learning about Enoch Lewiss
marriage to a woman of European descent (December
1847) and subsequently enacting a ban on Negroes in the
priesthood, he considered Walker Lewis one of the best
Elders.[4]
CHAPTER 4. PEOPLE
slavery. However, the Doctrine and Covenants condemns
slavery, teaching it is not right that any man should be
in bondage one to another. (D&C 101:79) The Book
of Mormon heralds righteous kings who did not allow
slavery, (Mosiah 29:40) and righteous men who fought
against slavery (Alma 48:11). The Book of Mormon also
describes an ideal society that lived around AD 34-200,
in which it teaches the people had all things common
among them; therefore there were not rich and poor, bond
and free, but they were all made free, and partakers of the
heavenly gift (4 Nephi 4:3). The Pearl of Great Price describes a similar society, in which they were of one heart
and one mind, and dwelt in righteousness; and there was
no poor among them (Moses 7:18). Mormons believed
they too, were commanded by the Lord to be one; and
if ye are not one ye are not mine (D&C 38:27). For a
short time, Mormons lived in a society with no divisions
under the United Order.
On another occasion, Young said, You see some classes

of the human family that are black, uncouth, uncomely,
disagreeable and low in their habits, wild, and seemingly
deprived of nearly all the blessings of the intelligence that
is generally bestowed upon mankind. ... Cain slew his
brother. Cain might have been killed, and that would have
put a termination to that line of human beings. This was
not to be, and the Lord put a mark upon him, which is
the at nose and black skin. Trace mankind down to after the ood, and then another curse is pronounced upon
the same racethat they should be the 'servant of servants; and they will be, until that curse is removed; and Teachings on the status of black Mormons in the afthe Abolitionists cannot help it, nor in the least alter that terlife
decree.[5]
A celestial marriage was not required to get into the
Brigham Young said this despite the LDS scripture verses
celestial kingdom, but was required to obtain a fullness
that state people may be cursed unto the 3rd and 4th genof glory within the celestial kingdom.[9] The Doctrine
eration, but if any were to repent and make restitution
and Covenants reads In the celestial glory there are three
they would be forgiven and the curse lifted.[6] This is reheavens or degrees; And in order to obtain the highest, a
iterated in D&C 124:50&52 as well as Mosiah 13:13,14
man must enter into this order of the priesthood [meanand Deut 5:9,10.
ing the new and everlasting covenant of marriage]; And
Under John Taylors presidency, there was confusion re- if he does not, he cannot obtain it."(D&C 131:1-3) The
garding the origin of the racial policy. Elijah Abel was righteous who do not have a celestial marriage would still
living, breathing proof that an African American was or- make it into heaven, and live eternally with God, but they
dained to the Priesthood in the days of Joseph Smith. would be appointed angels in heaven, which angels are
At least two of Abels descendantshis son Enoch and ministering servants."(D&C 132:16)
Enochs son Elijahwere ordained to the priesthood, in
As blacks were banned from entering celestial marriage
1900 and 1935, respectively.[7] Joseph Fielding Smith
prior to 1978, some interpreted this to mean black people
said that Abels Priesthood had been declared null and
would be treated as unmarried whites, being conned to
void by Joseph Smith himself, though this seems to cononly ever live in Gods presence as a ministering servant.
ict with Joseph F. Smiths teachings that the Priesthood
In 1954, Apostle Mark E. Petersen told BYU students:
could not be removed from any man without removing
If that Negro is faithful all his days, he can and will enter
[8]
that man from the church. From this point on Joseph
the celestial kingdom. He will go there as a servant, but
Smith was repeatedly referred to as the author of many
he will get a celestial resurrection.[10] Apostle George F.
statements, which had actually been made by Brigham
Richards in a talk at General Conference similarly taught:
Young, on the subject of Priesthood restriction.[8]
"[t]he Negro is an unfortunate man. He has been given
a black skin. But that is as nothing compared with that
greater handicap that he is not permitted to receive the
4.6.2 Common early doctrinal views
Priesthood and the ordinances of the temple, necessary to
prepare men and women to enter into and enjoy a fullness
Doctrinal interpretations of slavery
of glory in the celestial kingdom.[11]
See also: Christianity and slavery
Several leaders, including Joseph Smith,[12] Brigham

Young,[13] Wilford Woodru,[14] George Albert
Smith,[15] David O. McKay,[16] Joseph Fielding
Smith,[17] and Harold B. Lee[18] taught that black people
would eventually be able to receive a fullness of glory in
the celestial kingdom.
LDS scripture has varying views on slavery. The Old Testament has stories of slavery, and gives rules and regulations on how to treat slaves. The New Testament tells
slaves not to revolt against their masters. It was a commonly held belief in the South that the Bible permitted When the priesthood ban was discussed in 1978, apostle

Bruce McConkie argued for its change using the Mormon
scripture and the Articles of Faith. The Third Article
states that all mankind may be saved, by obedience to the
laws and ordinances of the Gospel."(Articles of Faith 1:3)
From the Book of Mormon he quoted And even unto
the great and last day, when all people, and all kindreds,
and all nations and tongues shall stand before God, to be
judged of their works, whether they be good or whether
they be evil If they be good, to the resurrection of everlasting life; and if they be evil, to the resurrection of
damnation. (3 Nephi 26:4-5) The Book of Abraham in
the Pearl of Great Price states that Abraham's seed shall
all the families of the earth be blessed, even with the
blessings of the Gospel, which are the blessings of salvation, even of life eternal. (Abraham 2:11) According
to his son, Joseph F. McConkie, these scriptures played
a great part in changing the policy.[19]
Teachings regarding duration of racial bans

Brigham Young said in 1854: When all the other children of Adam have had the privilege of receiving the
Priesthood, and of coming into the kingdom of God, and
of being redeemed from the four quarters of the earth,
and have received their resurrection from the dead, then
it will be time enough to remove the curse from Cain and
his posterity. He deprived his brother of the privilege of
pursuing his journey through life, and of extending his
kingdom by multiplying upon the earth; and because he
did this, he is the last to share the joys of the kingdom of
God.[20] And in 1859 he said How long is that race to
endure the dreadful curse that is upon them? That curse
will remain upon them, and they never can hold the Priesthood or share in it until all the other descendants of Adam
have received the promises and enjoyed the blessings of
the Priesthood and the keys thereof. Until the last ones
of the residue of Adams children are brought up to that
favourable position, the children of Cain cannot receive
the rst ordinances of the Priesthood. They were the rst
that were cursed, and they will be the last from whom the
curse will be removed.[21] He also prophesied: Children are now born who will live until every son of Adam
will have the privilege of receiving the principles of eternal life.[22] At another time, he stated That the time will
come when they will have the privilege of all we have the
privilege of and more.[23]
Joseph Fielding Smith wrote in 1935 Not only was Cain
called upon to suer, but because of his wickedness he
became the father of an inferior race. A curse was placed
upon him and that curse has been continued through his
lineage and must do so while time endures. In his book
he made clear that the contents were his opinion.[24] In
1963, while discussing when the ban would be lifted, he
told a reporter that Such a change can come about only
through divine revelation, and no one can predict when a
divine revelation will occur.[25]
133
Mormon apologetics author and lecturer John Lewis Lund
wrote in 1967, Brigham Young revealed that the negro
will not receive the Priesthood until a great while after the
second advent of Jesus Christ, whose coming will usher
in a millennium of peace.[26]
When the policy was reversed in 1978, church president
Kimball referred to it as the long-promised day. Critics say that lifting the restriction before the resurrection is
contrary to Youngs 1854 and 1859 statements,[27] while
church apologists say that Brigham Youngs statements
meant that Africans could receive the priesthood after all
other races were eligible to receive it, not all other individuals.
Relation to curse of Cain and/or curse of Ham
Some members of the church used the curse of Cain to
justify the racial restriction policy. In the book of Genesis,[28] God puts a mark on Cain after he kills his brother
Abel. Church leader Bruce R. McConkie wrote in his
1966 edition of Mormon Doctrine:
Of the two-thirds who followed Christ,
however, some were more valiant than others
....Those who were less valiant in pre-existence
and who thereby had certain spiritual restrictions imposed upon them during mortality are
known to us as the negroes. Such spirits are
sent to earth through the lineage of Cain, the
mark put upon him for his rebellion against
God and his murder of Abel being a black
skin (Moses 5:16-41; 12:22). Noahs son Ham
married Egyptus, a descendant of Cain, thus
preserving the negro lineage through the ood
(Abraham 1:20-27). Negroes in this life are
denied the priesthood; under no circumstances
can they hold this delegation of authority from
the Almighty. (Abra. 1:20-27.) The gospel
message of salvation is not carried armatively to them (Moses 7:8, 12, 22), although
sometimes negroes search out the truth, join
the Church, and become by righteous living
heirs of the celestial kingdom of heaven. President Brigham Young and others have taught
that in the future eternity worthy and qualied
negroes will receive the priesthood and every
gospel blessing available to any man.
The present status of the negro rests purely
and simply on the foundation of pre-existence.
Along with all races and peoples he is receiving here what he merits as a result of the long
pre-mortal probation in the presence of the
Lord....The negroes are not equal with other
races where the receipt of certain spiritual
blessings are concerned, particularly the priesthood and the temple blessings that ow therefrom, but this inequality is not of mans origin.
134
CHAPTER 4. PEOPLE
It is the Lords doing.[29]
In 1881, church president John Taylor said And after the

ood we are told that the curse that had been pronounced
upon Cain was continued through Hams wife, as he had
married a wife of that seed. And why did it pass through
the ood? Because it was necessary that the devil should
have a representation upon the earth as well as God; and
that man should be a free agent to act for himself, and
that all men might have the opportunity of receiving or
rejecting the truth, and be governed by it or not according to their wishes and abide the result; and that those who
would be able to maintain correct principles under all circumstances, might be able to associate with the Gods in
the eternal worlds. (Journal of Discourses, Vol. 22 page
304).
Black journalist and church member Darius Aidan Gray,
in 2007, commented I think the most damning statement came from one of the presidents of the church, the
third president of the church, John Taylor. Basically, he
said that the reason that black people had been allowed
to come through the ood, the ood of Noah, was so
that Satan would have representation upon the earth, that
black folks were here to represent Satan and to have a balance against white folks, who were here to represent Jesus
Christ, the savior. How do you damn a people more than
to say that their existence upon the earth is to represent
Satan?"[30][31]
LDS scholar W. John Walsh disagrees. He reads the
quote as saying the devil must have a representation so
that all men, including black people, may have ability to
choose to receive or reject the truth, not that black people
were that representation.[32]
come a lawyer, a doctor, a scientist, and he can achieve

great heights.[35]
The Negro Question Declaration
In 1949, the First Presidency under the direction of
George Albert Smith made a declaration which included
the statement that the priesthood restriction was divinely
commanded and not a matter of church policy.[36] It
stated:
The attitude of the Church with reference
to the Negroes remains as it has always stood.
It is not a matter of the declaration of a policy
but of direct commandment from the Lord, on
which is founded the doctrine of the Church
from the days of its organization, to the effect that Negroes may become members of the
Church but that they are not entitled to the
Priesthood at the present time. The prophets of
the Lord have made several statements as to the
operation of the principle. President Brigham
Young said: Why are so many of the inhabitants of the earth cursed with a skin of blackness? It comes in consequence of their fathers
rejecting the power of the holy priesthood, and
the law of God. They will go down to death.
And when all the rest of the children have received their blessings in the holy priesthood,
then that curse will be removed from the seed
of Cain, and they will then come up and possess the priesthood, and receive all the blessings which we now are entitled to.
The declaration goes on to state that the conditions in

Belief that black people were neutral or less valiant which people are born are aected by their conduct in a
in pre-existence
premortal existence, although the details of the principle
are said not to be known. It then says that the privilege
One of the justications that some Latter-day Saints used of mortal existence is so great that spirits were willing
for the discriminatory policy was that black individuals to come to earth even though they would not be able to
pre-existence spirits were not as virtuous as white pre- possess the priesthood. It concludes by stating, Under
existence spirits. For example, Apostle Joseph Fielding this principle there is no injustice whatsoever involved in
Smith wrote: According to the doctrine of the church, this deprivation as to the holding of the priesthood by the
the negro because of some condition of unfaithfulness in Negroes. [37]
the spirit or pre-existence, was not valiant and hence
was not denied the mortal probation, but was denied the
Darkness associated with sin
blessing of the priesthood.[33]
Smith also reasoned that during the war in Heaven, some
spirits would logically have been less valiant in following
the Savior than others, therefore the priesthood was restricted from the least valiant.[34] However, Smith made
clear that the book was his own personal opinion. Of the
doctrine of the church, Smith said The Mormon Church
does not believe, nor does it teach, that the Negro is an
inferior being. Mentally, and physically, the Negro is capable of great achievement, as great and in some cases
greater than the potentiality of the white race. He can be-
Many LDS church documents and church leaders asserted that dark skin was an indication of sin or a
curse.[38][39][40] One belief held by some LDS members
was that skin color of Native Americans would gradually change from dark to light as they repented of their
sins.[41][42][43]
4.6.3 Mormon explanations for racial bans

Ban as an unknowable mystery
135
all the views and all the thoughts of the past.
They dont matter any more.... It doesnt make
a particle of dierence what anybody ever said
about the Negro matter before the rst day of
June of this year.
David O. McKay said: From the beginning of this dispensation, Joseph Smith and all succeeding presidents of
the church have taught that negroes, while spirit children
of a common Father, and the progeny of our earthly parents Adam and Eve, were not yet to receive the priesthood, for reasons which we believe are known to God, Belief that pre-1978 church was not ready for black
priests
but which He has not made fully known to man.[44]
Attribution to human error
Although not refuting his belief that the policy came from
the Lord, apostle Spencer W. Kimball acknowledged in
1963 that it could have been brought about through an
error on mans part. In 1963, he said, The doctrine or
policy has not varied in my memory. I know it could. I
know the Lord could change his policy and release the
ban and forgive the possible error which brought about
the deprivation.[45]
Since the Revelation on the Priesthood in 1978, the

church has made no distinctions in policy for black people, but it remains an issue for many black members of
the church. Alvin Jackson, a black Bishop, puts his focus
on moving forward rather than looking back.[48] In an
interview with Mormon Century, Jason Smith expresses
his viewpoint that the membership of the church was not
ready for black people to have the Priesthood at the time
of the Restoration, because of prejudice and slavery. He
draws analogies to the Bible where only the Israelites have
the gospel.[49] Ocially the church also uses Biblical history to justify the prior ban:
Teaching that practice is not doctrine

In 1954, Church President David O. McKay taught:
There is not now, and there never has been a doctrine
in this church that the negroes are under a divine curse.
There is no doctrine in the church of any kind pertaining
to the negro. We believe that we have a scriptural precedent for withholding the priesthood from the negro. It is
a practice, not a doctrine, and the practice someday will
be changed. And thats all there is to it.[46]
Revelations supersede theory
In 1978, after the racial bans were lifted, church authority
Bruce R. McConkie said:[47]
There are statements in our literature by
the early brethren which we have interpreted
to mean that the Negroes would not receive the
priesthood in mortality. I have said the same
things, and people write me letters and say,
You said such and such, and how is it now that
we do such and such?" And all I can say to that
is that it is time disbelieving people repented
and got in line and believed in a living, modern prophet. Forget everything that I have said,
or what President Brigham Young or President
George Q. Cannon or whomsoever has said in
days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that
now has come into the world.... We get our
truth and our light line upon line and precept
upon precept. We have now had added a new
ood of intelligence and light on this particular subject, and it erases all the darkness and
Ever since biblical times, the

Lord has designated through His
prophets who could receive the
priesthood and other blessings of
the gospel. Among the tribes of
Israel, for example, only men of
the tribe of Levi were given the
priesthood and allowed to ociate
in certain ordinances. Likewise,
during the Saviors earthly ministry,
gospel blessings were restricted to
the Jews. Only after a revelation
to the Apostle Peter were the
gospel and priesthood extended to
others (see Acts 10:133; 14:23;
15:68).[50]
Calls for ocial repudiation of past doctrines
In 1995, black church member A. David Jackson asked
church leaders to issue a declaration repudiating past doctrines that treated black people as inferior. In particular,
Jackson asked the church to disavow the 1949 Negro
Question declaration from the church Presidency which
stated The attitude of the church with reference to negroes ... is not a matter of the declaration of a policy but
of direct commandment from the Lord ... to the eect
that negroes ... are not entitled to the priesthood....[51]
The church leadership did not issue a repudiation, and so
in 1997 Jackson, aided by other church members including Armand Mauss, sent a second request to church leaders, which stated that white Mormons felt that the 1978
revelation resolved everything, but that black Mormons
react dierently when they learn the details. He said that
136
CHAPTER 4. PEOPLE
many black Mormons become discouraged and leave the

church or become inactive. When they nd out about
this, they exit... You end up with the passive African
Americans in the church.[52]
Other black church members think giving an apology
would be a detriment to church work and a catalyst
to further racial misunderstanding. African-American
church member Bryan E. Powell says There is no pleasure in old news, and this news is old. Gladys Newkirk
agrees, stating I've never experienced any problems in
this church. I don't need an apology. . . . We're the result
of an apology.[53] The large majority of black Mormons
say they are willing to look beyond the racist teachings
and cleave to the church in part because of its powerful,
detailed teachings on life after death.[54]
Hinckley, then church president, told the Los Angeles
Times The 1978 declaration speaks for itself ... I don't
see anything further that we need to do. Church leadership did not issue a repudiation.[51] Church apostle Dallin
H. Oaks said: Its not the pattern of the Lord to give
reasons. We can put reasons to commandments. When
we do we're on our own. Some people put reasons to
[the ban] and they turned out to be spectacularly wrong.
There is a lesson in that.... The lesson I've drawn from
that, I decided a long time ago that I had faith in the command and I had no faith in the reasons that had been suggested for it... I'm referring to reasons given by general
authorities and reasons elaborated upon [those reasons]
by others. The whole set of reasons seemed to me to be
unnecessary risk taking... Lets [not] make the mistake
thats been made in the past, here and in other areas, trying to put reasons to revelation. The reasons turn out to
be man-made to a great extent. The revelations are what
we sustain as the will of the Lord and thats where safety
lies.[55]
The LDS Church issued an ocial statement about past
racist practices and theories, stating: "[t]oday, the Church
disavows the theories advanced in the past that black skin
is a sign of divine disfavor or curse, or that it reects actions in a premortal life; that mixed-race marriages are a
sin; or that blacks or people of any other race or ethnicity
are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present,
in any form.[56]
earth.
"[Cain was] cursed with a black skin and he is the
father of the Negro people. He has great power, can
appear and disappear. He is used by the devil, as a
mortal man, to do great evils.
Today you can see a black man with a white
woman, et cetera. A great evil has happened on this
land because the devil knows that if all the people
have Negro blood, there will be nobody worthy to
have the priesthood.
If you marry a person who has connections with a
Negro, you would become cursed.[57]
Bickertonite position
The Church of Jesus Christ (Bickertonite) has advocated
full racial integration throughout all aspects of the church
since its organization in 1862. While America disputed
over civil liberties and racial segregation, the church
claimed their message was for all races.[58] In 1905, the
church suspended an elder for opposing the full integration of all races.[59]
Historian Dale Morgan wrote in 1949: An interesting
feature of the Churchs doctrine is that it discriminates in
no way against ... members of other racial groups, who
are fully admitted to all the privileges of the priesthood.
It has taken a strong stand for human rights, and was, for
example, uncompromisingly against the Ku Klux Klan
during that organizations period of ascendancy after the
First World War.[60]
At a time when racial segregation or discrimination was
commonplace in most institutions throughout America,
two of the most prominent leaders of The Church of Jesus Christ were African American. Apostle John Penn,
member of the Quorum of Twelve from 1910 to 1955,
conducted missionary work with many Italian Americans,
and was often referred to as The Italians Doctor.[59]
Matthew Miller, an evangelist ordained in 1937, traveled throughout Canada establishing missions with Native
Americans.[59]
Strangite position
4.6.4
Other Latter Day Saint groups
Strangites welcomed African Americans into their church

during a time when some other factions (such as the Utah
Fundamentalist Church of Jesus Christ of LatterLDS church, until 1978) denied them the priesthood, or
Day Saints position
certain other benets of membership. Strang ordained at
least two African Americans to the eldership during his
In 2005, the Intelligence Report published the following
lifetime.[61]
statements made by Warren Jes, President of the Fundamentalist Church of Jesus Christ of Latter-Day Saints:
The black race is the people through which the
devil has always been able to bring evil unto the
4.6.5 See also


Criticism of the Church of Jesus Christ of Latterday Saints
Genesis Group
Joseph Freeman (Mormon)
4.6.6
References
Footnotes
[1] Journal History, Vol. 26, 13 February 1849
[2] Bush & Mauss 1984: 70
[3] Journal History, 25 December 1869, citing Wilford
Woodrus journal. See alsohttp://www.blacklds.org/
mormon/history.html
[4] Brigham Young Papers, March 26, 1847, LDS Church
Archives, Salt Lake City, Utah
[5] Journal of Discourses, 7:290.
[6] D&C 98: 45-47
[7] Newell G. Bringhurst, The 'Missouri Thesis Revisisted:
Early Mormonism, Slavery, and the Status of Black People in Newell G. Bringhurst and Darron T. Smith (eds.)
(2006). Black and Mormon (Urbana: University of Illinois Press) pp. 1333 at p. 30.
137
[15] George Albert Smith reiterated what was said by both

Brigham Young and Wilford Woodru in a statement by
the First Presidency on August 17, 1949
[16] David McKay taught Sometime in Gods eternal plan, the
Negro will be given the right to hold the Priesthood. In
the meantime, those of that race who receive the testimony of the Restored Gospel may have their family ties
protected and other blessings made secure, for in the justice of the Lord they will possess all the blessings to which
they are entitled in the eternal plan of Salvation and Exaltation."(Mormonism and the Negro, pp. 23)
[17] In reference to black people, Apostle Joseph Fielding
Smith taught: Every soul coming into this world came
here with the promise that through obedience he would
receive the blessings of salvation. No person was foreordained or appointed to sin or to perform a mission of evil.
No person is ever predestined to salvation or damnation.
Every person has free agency. (Joseph Fielding Smith Jr.,
Doctrines of Salvation, Vol.1, p. 61)
[18] In 1972, Harold B. Lee said, Its only a matter of time
before the black achieves full status in the Church. We
must believe in the justice of God. The black will achieve
full status, we're just waiting for that time. (Kimball,
Lengthen Your Stride, working draft chapter 20, page 22;
citing Goates, Harold B. Lee, 506, quoting UPI interview
published November 16, 1972.)
[19] Hallelujah! The 25th Anniversary of the Revelation of
Priesthood
[20] Journal of Discourses, vol. 2, p. 143
[21] Journal of Discourses, vol. 7, pp. 290-291
[8] Bush & Mauss 1984: 7686
[22] Young, Brigham. Journal of Discourses: Character of

God and Christ, etc. p. 116
[9] Church leader Bruce McConkie wrote Baptism is the

gate to the celestial kingdom; celestial marriage is the gate
to an exaltation in the highest heaven within the celestial
world."(Mormon Doctrine, 1966, p 118)
[23] Brigham Young, Speech given in Joint Session of the

Utah Legislature, February 5, 1952, in Fred Collier, The
Teachings of President Brigham Young. Salt Lake City,
Colliers Publishing, 1987, p. 43
[10] Address at Convention of Teachers of Religion, BYU,

Utah, August 27, 1954.
[11] Elder George F. Richards, Conference Report, April 1939,
p. 58.
[12] In regards to black people, Joseph Smith taught that They
have souls, and are subjects of salvation.Teachings of the
Prophet Joseph Smith, selected by Joseph Fielding Smith,
(Salt Lake City: Deseret Book Company, 1976), 269.
ISBN 0-87579-243-X
[24] Way to Perfection, 1935, p. 101

[25] LOOK, Oct. 22, 1963, p. 79
[26] Lund, John Lewis (1967), The Church and the Negro: A
Discussion of Mormons, Negroes, and the Priesthood, Salt
Lake City: Paramount Publishers, p. 45, OCLC 1053369
[27] Tanner, Jerald and Sandra Curse of Cain
[28] Genesis 4:9-15
[13] Brigham Young said when all the rest of the children have
received their blessings in the Holy Priesthood, then that
curse will be removed from the seed of Cain, and they will
then come up and possess the Priesthood, and receive all
the blessings which we are now entitled to. quoted by the
First Presidency, August 17, 1949.
[29] McConkie, Bruce (1966). Mormon Doctrine.
[14] Wilford Woodru said The day will come when all that
race will be redeemed and possess all the blessings which
we now have quoted by the First Presidency on August
17, 1949.
[33] Letter to J. Henderson, April 10, 1963). Letter from

Joseph Fielding Smith to J. Henderson.
[30] PBS Frontline TV show transcript

[31] PBS Frontline TV show video
[32] Walsh, W. John. Blacks Are Not Satans Representatives
[34] Smith, Joseph Fielding, Way to Perfection, 1950, p.46
138
[35] (Deseret News, Church Section, June 14, 1962)

[36] Ostling, Richard and Joan (1999). Mormon America. pp.
101102.
[37] First Presidency Letter of the First Presidency August 17,
1949
[38] A verse from the Book of Mormon (2 Nephi 30:6) relating
to that belief discusses the Lamanites (Native Americans)
"... and many generations shall not pass away among the,
save they shall be a white and delightsome people. In
1980, the church changed the wording of that verse from
white and delightsome people to pure and delightsome
people, which also appears in the 1840 edition printed in
Nauvoo, edited by Joseph Smith. Church leaders claimed
that they were simply restoring the verse to reect the
1840 change by Joseph Smith, and that the verse did not
concern skin color but rather concerned character. But
church critic Richard Abanes claims that that change of
that verse by the church is an attempt to cover-up its past
attitudes, despite the change having been made 140 year
previously. Abanes, Richard. One Nation Under Gods. p.
420.
[39] For many examples, see Mormonism: Shadow or Reality?
Gerald and Sandra Tanner. p. 262-266
[40] A black skin is a mark of the curse of heaven.... We
understand that when God made man in his own image and pronounced him very good, that he made him
white.Juvenile Instructor, vol 3, page 157
[41] General Conference Report, October, 1960. Improvement Era, December 1960, pp. 922-923. A verse from
the Book of Mormon (2 Nephi 30:6) relating to that belief discusses the Lamanites (Native Americans) "... and
many generations shall not pass away among them, save
they shall be a white and delightsome people.
CHAPTER 4. PEOPLE
the same sun and wind and weather....These young members of the Church are changing to whiteness and to delightsomeness. One white elder jokingly said that he and
his companion were donating blood regularly to the hospital in the hope that the process might be accelerated.
General Conference Report, October, 1960. Improvement
Era, December 1960, pp. 922-923.
[44] Bringhurst 1981: 223
[45] Kimball, Edward L. The Teachings of Spencer W. Kimball.
Bookcraft. pp. 4489.
[46] Sterling M. McMurrin adavit, March 6, 1979. See
David O. McKay and the Rise of Modern Mormonism
by Greg Prince and William Robert Wright. Quoted by
Genesis Group
[47] Bruce R. McConkie, 1978 (All Are Alike Unto God,
A SYMPOSIUM ON THE BOOK OF MORMON, The
Second Annual Church Educational System Religious Educators Symposium, August 1719, 1978
[48] Page Johnson Alvin B. Jackson, JrThe Bishop is Always
In Meridian Magazine
[49] Ken Kuykendall,Past racial issues and the Church today
Mormon Century
[50] Gospel Topics, LDS.org (LDS Church), archived from
the original on 2013-10-21 |contribution= ignored (help)
Apology Talk. Washington Post.
[42] Mormon writer George Edward Clarkwrote (regarding an

Indian tribe in South Carolina): That tribe, or most of
its members, are members of the Church of Jesus Christ
of Latter-day Saints. Those Indians, at least as many as I
have observed, were white and delightsome; as white and
fair as any group of citizens of our country. I know of no
prophecy , ancient or modern, that as had a more literal
fulllment.Clark, George Edward (1954). Why I Believe,
Fifty-four Evidences of the Divine Calling of Joseph Smith.

[43] LDS church president Spencer W. Kimball said in 1960

(when he was a member of the 12 apostles): I saw a striking contrast in the progress of the Indian people today....
For years they have been growing delightsome, and they
are now becoming white and delightsome, as they were
promised. In this picture of the twenty Lamanite missionaries, fteen of the twenty were as light as Anglos, ve
were darker but equally delightsome The children in the
home placement program in Utah are often lighter than
their brothers and sisters in the hogans on the reservation.
At one meeting a father and mother and their sixteen-yearold daughter were present, the little member girl--sixteen-sitting between the dark father and mother, and it was
evident she was several shades lighter than her parents-on the same reservation, in the same hogan, subject to
[57] , web page, retrieved, July 15, 2006
[55] Dallin H. Oaks, Interview with Associated Press, in Daily

Herald, Provo, Utah, 5 June 1988
[56] Gospel Topics, LDS.org (LDS Church) |contribution=
ignored (help)
[58] Martin, Idris (1858). Annotated History of The Church of

Jesus Christ. USA: Ocial minutes of meetings of The
Church. pp. 157, 180, 375.
[59] The Church of Jesus Christ (2002). A History of The
Church of Jesus Christ: Volume 2. Monongahela, PA: The
Church of Jesus Christ.
[60] Morgan, Dale L. (Winter 19491950). Volume IV,
No.1. The Western Humanities. USA: University of
Utah. p. 4.
[61] "African-Americans". Strangite.org. Retrieved on 200710-18.

Primary sources
Cherry, Alan Gerald (1985), Oral History Interview with Mary Lucille Bankhead, LDS AfroAmerican Oral History Project, Provo, Utah: Charles
Redd Center for Western Studies, Harold B. Lee Library, Brigham Young University
Cherry, Alan Gerald (1986), Oral History Interview with Gilmore H. Chapel, LDS Afro-American
Oral History Project, Provo, Utah: Charles Redd
Center for Western Studies, Harold B. Lee Library,
Cherry, Alan Gerald (1988), Oral History Interview with Cleolivia Lyons, LDS Afro-American
Oral History Project, Provo, Utah: Charles Redd
Center for Western Studies, Harold B. Lee Library,
Cherry, Alan Gerald (1970). Its You and Me, Lord!.
Provo, Utah: Trilogy Arts Publications. OCLC
5039616.
Martin, Wynetta Willis (1972). Black Mormon Tells
Her Story. Salt Lake City, Utah: Hawkes Publications. OCLC 6470756.
Martins, Helvecio; Mark Grover (1994). The Autobiography of Elder Helvecio Martins. Salt Lake City,
Utah: Aspen Books. ISBN 1562362186. OCLC
31288732.
139
Bush, Lester E., Jr; Mauss, Armand L., eds. (1984).
Neither White Nor Black: Mormon Scholars Confront the Race Issue in a Universal Church. Salt Lake
City, Utah: Signature Books. ISBN 0-941214-22-2.
OCLC 11103077.
Embry, Jessie (1994). Black Saints in a White
Church. Salt Lake City, Utah: Signature Books.
ISBN 1-56085-044-2. OCLC 30156888.
Hawkins, Chester L. (1985). Report on Elijah
Abel and his Priesthood. Unpublished Manuscript,
Special Collections, Brigham Young University,
Provo, Utah.
O'Donovan, Connell (2006), The Mormon Priesthood Ban and Elder Q. Walker Lewis, John Whitmer Historical Association Journal (Independence,
Missouri): 4799.
Evenson, Darrick T. (2002), Black Mormons and the
Priesthood Ban, Salt Lake City: Mormon Answers
Online, OCLC 51830235
Martins, Marcus H. (2007), Blacks and the Mormon Priesthood, Setting the Record Straight, Orem,
Utah: Millennial Press, ISBN 1932597417, OCLC
166241051.
Smith, Darron (2004).
Black and Mormon.
University of Illinois Press. ISBN 0-252-02947-X.
Tanner, Jerald and Sandra (1979). The Changing
World of Mormonism. Moody Press. ISBN 0-80241234-3.
Phelps, Willian W. (July 1833). Free People of

Color. Evening and Morning Star (W. W. Phelps
& Co.) 2 (14): 109. Retrieved 2006-07-15.
Tanner, Jerald and Sandra. The Curse of Cain.

Lake City, Utah.
Abanes, Richard (2002). One Nation Under Gods:

A History of the Mormon Church. Four Walls Eight
Windows. ISBN 1-56858-219-6.
Secondary sources
Allen, James B. (1991). Would-Be Saints: West
Africa before the 1978 Priesthood Revelation.
Journal of Mormon History 17: 20748..
Bringhurst, Newel G. (1981). Saints, Slaves, and
Blacks: the Changing Place of Black People Within
Mormonism. Contributions to the Study of Religion.
Westport, Connecticut: Greenwood Press. ISBN 0313-22752-7. OCLC 7283058.
Brignhurst, Newel G. (1981). Charles B. Thompson and The Issues of Slavery and Race. Journal
of Mormon History 8..
Ostling, Richard and Joan (1999). Mormon America. Harper Collins.
Stewart, John J. Mormonism and the Negro Salt

Lake City, Utah:1960 Bookmark Complete text of
the 1960 bookMormonism and the Negro by John
J. Stewart, a defense of the former LDS policy
of denying the Mormon Priesthood to people of
African ancestry:

Ricks, Nathaniel R. (2007), A Peculiar Place for the
Peculiar Institution: Slavery and Sovereignty in Early
Territorial Utah (PDF) (Master Thesis), Brigham
Young University.
Lester E. Bush, Jr. and Armand L. Mauss, eds.,
Neither White nor Black: Mormon Scholars Confront the Race Issue in a Universal Church, Signature
Books, 1984
140
CHAPTER 4. PEOPLE
Bush, Lester E., Jr. (Spring 1973), Mormonisms 4.7.1 See also
Dialogue: A Journal of Mormon Thought 8 (1), retrieved 2012-11-01
Black Mormons
Walch, Tad (June 8, 2014), LDS blacks, scholars
cheer churchs essay on priesthood, Deseret News
4.6.8
External links

blacklds.org an independent site (not owned or oper- 4.7.2 References

ated by the LDS Church) maintained by Latter-day
Faithful witness, feature story, Salt Lake Tribune,
Saints
July 7, 2007, pp. C-1, C-3.
4.7 Genesis Group

The Genesis Group is a social organization of The
Church of Jesus Christ of Latter-day Saints for AfricanAmerican members and their families. It was rst organized in Salt Lake City, Utah, in 1971 to provide members an organization where they could aliate with fellow
African-American members. The group was led by Rufn Bridgeforth from 1971 through 1978. Shortly after the
churchs June 8, 1978, announcement of the revelation
extending the priesthood to all worthy male members of
the church, the group was dissolved.
The Genesis Group was reorganized in the 1990s, based
on a perception that African Americans still had unique
issues and could benet from a chance to aliate with one
another, especially since many were the only members
of African descent in their local wards and even in their
stakes. Leaders of the group include Darius Gray (1997
2003) and Don Harwell (2003present). Seventy President Ronald A. Rasband is currently the LDS general
authority responsible for overseeing the group. Whereas
when the group was rst organized it was a potential resource at least in theory for issues relating to black members throughout the United States, under its current existence it is under the Utah Salt Lake City Area with designation to be a resource throughout all three Areas in
Utah, a multi-area system facilitated in part by having one
man preside over all three areas. Genesis Groups formed
in other parts of the United States would either be under the local stake or more likely have either the member
of the Presidency of the Seventy assigned to that area or
an Area Seventy as the priesthood advisor over the group.
This would be roughly similar to how members of an LDS
High Council interact with the wards or branches they are
assigned to.
Other Genesis groups have existed in Washington, D.C.
and presently exist in Hattiesburg, Mississippi, Cincinnati
and Columbus, Ohio, Los Angeles and Oakland, California, Houston and Arlington, Texas and Rochester, New
York .

Genesis Group site
Chapter 5
Books
5.1 An Insiders View of Mormon
Origins
copied in erroneous form into the Book of Mormon.

Palmer asks, Why would God reveal to Joseph
Smith a faulty KJV text?"
An Insiders View of Mormon Origins is a 2002 book on

the origins of Mormonism by Grant H. Palmer, a member
of The Church of Jesus Christ of Latter-day Saints (LDS
Church) who is a retired Church Educational System instructor and Institute director with a masters degree in
history.
Many theological issues addressed in the Book of

Mormon probably derived from Smiths Upstate
New York religious environment (as opposed to the
golden plates he claimed to be translating from).
There are more parallels between a published story
by E.T.A. Homann and Smiths account of the angel Moronis visits than could possibly be coincidence.
Palmers stated purpose in writing the book was to incorporate recent critical historical and scholarly studies
of LDS history in an orthodox defense of the faith. He
states that his aim is to increase faith, not diminish it.[1]
5.1.1
In spite of the LDS Churchs current claims, evidence shows that none of the eleven witnesses
claimed to have actually seen the physical gold
plates. Instead, they reported visualizing them with
spiritual eyes in a prayer-induced trance state.
Overview of the book
The book concludes that:
Smiths claim to have been personally ordained by

John the Baptist, Peter, James and John as resurrected beings, was not at all what Smith originally
claimed. Instead, this evolved over a number of
years from the original claim that didn't involve any
beings such as the previously mentioned New Testament gures.
Joseph Smith mistranslated a number of documents

including the Book of Abraham and that he used
the King James Bible extensively in constructing the
Book of Mormon.
The Book of Mormon is most likely pieced together
from sources that have been established to be available to Smith (King James Bible, local revival evangelism, Smith family biography/dreams, American
antiquities; he has later also included the War of
1812 and anti-masonic hysteria to that list); therefore the book is not a translation from ancient golden
plates. Regardless, these plates were not used and
often not even present during dictation to scribes
instead Smith translated by looking into a hat with
a stone placed in it, and he was in the earlier stages
separated from his scribe by a blanket hung between
them (and later used other methods to distance those
transcribing).
DNA evidence demonstrates that the origin of Native Americans is not as claimed in the Book of Mormon.
The LDS Churchs ocial claim that Joseph Smith

claimed to have been visited by God the Father and
Jesus Christ as two separate beings is not supported
by the historical evidence either in the number of
beings alleged seen or in the year and circumstances
as now ocially claimed.
Palmers book suggests that the foundation events were
rewritten by Joseph Smith, Oliver Cowdery and other
early church ocials. This reworking made the stories
more useful for missionary work. Palmer asks, Is it right
to tell religious allegories to adults as if they were literal
history?"
5.1.2 LDS response to Palmers book
The King James Bible is a source for numerous

Book of Mormon stories; many of these stories con- Mormon apologists dispute Palmers claim that his intent
tain anachronisms and King James translators errors is to increase faith, and instead regard him as a skeptic.
141
142
CHAPTER 5. BOOKS
Some speculate that Palmer may be a cultural Mormon, 5.1.6 References

whose research has led him to believe that the Church is
Allen, James B (2004), Asked and Answered:A
not entirely what it claims to be.
Response to Grant H. Palmer, The FARMS Review
Palmer argues that "faith needs to be built on truthwhat
(Provo, Utah: Maxwell Institute) 16 (1), retrieved
is, in fact, true and believable. This statement can be
2007-02-01
perceived to be in opposition to the methods used by practitioners of what has been termed faithful history. Crit Ashurst-McGee, Mark (2003), A One-sided View
ics of faithful history argue that this sort of scholarship
of Mormon Origins, FARMS Review (Provo, Utah:
often appears to be based on conclusions, not evidence.
Maxwell Institute) 15 (2): 30964, retrieved 200702-01
Mark Ashurst-McGee, an LDS member, states that
Palmer presents only one side of an issue and only uses
Bitton, Davis (2003), The Charge of a Man with
evidence that supports his own views.[2] According to
a Broken Lance (But Look What He Doesn't Tell
Ashurst-McGee, Palmer used the Hurlbut adavits from
Us)", FARMS Review (Provo, Utah: Maxwell InstiEber D. Howes book Mormonism Unvailed for the purtute) 15 (2): 25772, retrieved 2007-02-01
pose of overlaying run-of-the-mill treasure lore onto
Joseph Smiths original account of the recovery of the
Cobabe, George E (2003), A Summary of Five Regolden plates.[3]
views of Grant Palmers An Insiders View of Mormon Origins, Foundation for Apologetic Information & Research (FAIR), archived from the original
5.1.3 Response to LDS criticism of
on 23 January 2007, retrieved 2007-02-07.
Palmers book
Responding to ve negative reviews of Palmers book by

FARMS (the LDS aliated Foundation for Ancient Research and Mormon Studies),[4] Ron Priddis states: Is
nothing beyond the reach of sarcasm by FARMS polemicists?" Priddis refers to the book reviews by FARMS as
tabloid scholarship.[5]
5.1.4
Church action against Palmer
Harper, Steven C (2003), Trustworthy History?",

FARMS Review (Provo, Utah: Maxwell Institute) 15
(2): 273308, retrieved 2007-02-01
Midgley, Louis (2003), Prying into Palmer,
FARMS Review (Provo, Utah: Maxwell Institute) 15
(2), retrieved 2007-02-01
Palmer, Grant H (2002), An Insiders View of Mormon Origins, Salt Lake City, Utah: Signature Books,
ISBN 1-56085-157-0
Palmer was disfellowshipped from the Church in December 2004. Palmer has been quoted as saying that 5.1.7 External links
he still loves the church, and is pleased he wasn't
excommunicated.[6] A disfellowshipped member retains
KUTV story on the disfellowship of Grant Palmer
church membership but loses certain privileges. Palmer
A review of An Insiders View of Mormon Origins
has since resigned his membership in the church.[7]
5.1.5
Notes
[1] Palmer 2002, Preface, p. ix

[2] Ashurst-McGee 2003
A Summary of Five Reviews of Grant Palmers

An Insiders View of Mormon Origins of Palmers
book by LDS apologists at F.A.I.R. (Foundation for
Apologetic Information and Research)
A Reply to FARMS and the Joseph Fielding Smith
Institute, by Ron Priddis of Signature Books
[3] Ashurst-McGee 2003

[4] Cobabe 2003
[5] Priddis, Ron. A Reply to FARMS and the Joseph Fielding Smith Institute. Signature Books. Archived from the
original on 2007-01-29. Retrieved 2007-02-01.
[6] Author of Controversial Book Disfellowshipped in Hearing. kutv.com. 2004-12-12. Archived from the original
on 2007-03-10. Retrieved 2007-02-01.
[7] Grant Palmer AMA. reddit.com. 2013-12-05. Retrieved 2013-12-06.
5.2 Joseph Smith and the Origins

of the Book of Mormon
This article is about a book. For more information on the
topics, see Origin of the Book of Mormon and Joseph
Smith, Jr..
Joseph Smith and the Origins of the Book of Mormon[1]
is a 1985 book by David Persuitte. A second expanded
5.4. THE MORMON PROPHET AND HIS HAREM

edition was published in 2000. It provides detailed biographical information about Joseph Smith and background information about the origin of the Book of Mormon. In the book, Persuitte provides a large number of
parallels in support of the idea that Joseph Smith used an
earlier work, View of the Hebrews, as a source of ideas in
creating the Book of Mormon.[2]
143
lawyer, authors and academics who presented a dissenting paradigm to that of the LDS ecclesiastical hierarchy.
Latter-day Dissent retroactively examines the events of
the September Six and the subsequent disciplinary action, while also following the personal faith journeys of
the purged intellectuals.
One FARMS reviewer, L. Ara Norwood, dubbed Per5.3.2

suittes book anti-Mormon.[3]
5.2.1
See also
5.2.2
Notes
[1] ISBN 0-7864-0826-X for 2nd Edition (2000). An online preview of this edition can be found at http://books.
google.com/books?id=5Zx9qOay304C
[2] Ostler, Blake T., The Book of Mormon as a Modern Expansion of an Ancient Source, Dialogue: A Journal of
Mormon Thought, Volume 20, Number 1, Spring 1987,
pg. 69 - online version can be found here.
[3] For a review of the rst edition (1985) of this book, see:
Review of Joseph Smith and the Origins of the Book of
Mormon by David Persuitte, Reviewed By: L. Ara Norwood, Provo, Utah: Maxwell Institute, 1990. Pp. 187
204 - online at http://farms.byu.edu/display.php?table=
review&id=44 - accessed on 2/23/08
5.3 Latter-day Dissent

Latter-day Dissent: At the Crossroads of Intellectual
Inquiry and Ecclesiastical Authority is a 2011 book
by Philip Lindholm that chronicles the stories of prominent LDS intellectuals who faced disciplinary action by
the LDS Church. The book features contributions from
members of the September Six, including Lynne Kanavel
Whitesides, Paul Toscano, Maxine Hanks, Lavina Fielding Anderson, D. Michael Quinn, as well as Janice Merrill Allred, Margaret Merrill Toscano, Thomas W. Murphy, and Donald Jessee. Lindholms analysis combined
with Diarmaid MacCulloch's foreword and the interviews
themselves collectively discuss the nature and extent of
intellectual freedom and disciplinary action in The LDS
Church.
5.3.1
Background
In September 1993, the LDS Church disciplined six

prominent intellectuals and speakers[1] for expressing
controversial views in public. Similar action was taken
again in 1995, 2000, and nearly 2003 against other intellectuals, collectively consisting of feminists, activists, a
Importance
Notable historian Jan Shipps says of the book: The interviews with the eight disciplined Church members are signicant additions to the literature of Mormonism. They
are quite revealing and, in general, they make for fascinating reading.[2]
Revd Prof. Diarmaid MacCulloch (Oxford): The testimonies contained in this book are acts of courage and
witnesses to a painful eort to seek integrity, when strong
eorts were being made either to make them change
their minds or at least keep their intellectual adventures to
themselves. They deserve sympathy and admiration.[3]
One reviewer called the book timely[4] while another
noted, Some of the interviews are quite sympathetic and
engaging. They convey very eectively the personal emotions involved in religious exclusion and exploring what
it means to be a 'Mormon.' Personal stories carry power,
as members of the Church understand when they bear
personal testimonies or do missionary work. In that regard the book can evoke much sympathy and personal
reection.[5]
5.3.3 References
[1] Stack, Peggy Fletcher (30 July 2010), Young progressives join mix at Sunstone, Salt Lake Tribune
[2] [Back Cover]
[3] [Foreword, pg. vii]
[4] Mormon Heretic (anonymous) (9 May 2011). Book
Review: Latter-Day Dissent. mormonheretic.org (blog).
[5] Hodges, Blair Dee (28 March 2011). Review: Philip
Lindholm- Latter-day Dissent: At the Crossroads of Intellectual Inquiry and Ecclesiastical Authority"". Life On
Gold Plates (blog).
5.4 The Mormon Prophet and His

Harem
The Mormon Prophet and His Harem; or, an Authentic
History of Brigham Young, His Numerous Wives and
Children. is a biography of Brigham Young by C. V.
Waite, rst published in 1866.
144
CHAPTER 5. BOOKS
5.4.1
Impact
5.4.2
Editions
The publication of Mormonism Unvailed is signicant in

Mormon history as it is considered to be the rst antiMark Twains Roughing It references Waites The Mor- Mormon book (Mitton 2004, p. xviii). The book repremon Prophet in relation to the books account of the sented the rst signicant opposition to Mormonism by
an author who had actually addressed the contents of the
Mountain Meadows massacre.
Book of Mormon.
The Mormon Prophet and His Harem; or, an Authentic History of Brigham Young, His Numerous Wives
and Children. Cambridge, Massachusetts: Riverside Press. 1866.
Of the many subjects discussed in the book, two had a

signicantly lasting impact. The rst of these was the
publication of a number of adavits and other statements
related to the character of Joseph Smith and Martin Harris. The second signicant item was the introduction of
a popular early authorship theory for the Book of Mormon known as the "SpaldingRigdon theory of Book of
Mormon authorship.
The Mormon Prophet and His Harem; or, an Authentic History of Brigham Young, His Numerous
Wives and Children (5th revised and enlarged ed.).
5.5.1
Chicago: J.S. Goodman & Co. 1868.
5.5 Mormonism Unvailed
Overview of the book
Chapter 1 discusses the character of Joseph Smith

and his family, as well as some of the principal actors in the imposition. Howe presents old Joseph
and wife, the parents of the pretended Prophet, as
lazy, indolent, ignorant and superstitious and not
much disposed to obtain an honorable livelihood by
labor (Howe 1834, p. 11).
Chapters 2 discusses the production of the Book of
Mormon or "Golden Bible" (Howe 1834, p. 17).
Chapters 3 through 7 discuss the contents of the
Book of Mormon itself. Howe begins with a comment regarding the style in which the book was written, stating that The whole work is written in a miserable attempt to imitate the style of King James the
rst" (Howe 1834, p. 23).
Title Page from Mormonism Unvailed
Mormonism Unvailed [sic] is a book published in 1834

by Eber D. Howe. The title page proclaims the book to
be a contemporary expos of Mormonism, and makes the
claim that the historical portion of the Book of Mormon
text was based upon a manuscript written by Solomon
Spalding.
A faithful account of that singular imposition
and delusion, from its rise to the present time.
With sketches of the characters of its propagators, and a full detail of the manner in which
the famous Golden Bible was brought before
the world. To which are added, inquiries into
the probability that the historical part of the
said Bible was written by one Solomon Spalding, more than twenty years ago, and by him
intended to have been published as a romance
(Howe 1834, p. Title page).
Chapter 8 discusses the conversion and involvement

of Sidney Rigdon. Howe remarks on reports that
Rigdon has been the Iago, the prime mover, of the
whole conspiracy. Of this, however, we have no positive proof (Howe 1834, p. 100).
Chapter 9 deals more with Rigdon during his time
in Kirtland. Included in this chapter is a lengthy letter to Rigdon from Thomas Campbell, who refers to
Rigdon as a professed disciple and public teacher of
the infernal book of Mormon. Regarding this letter,
Howe states that after Rigdon had read a few lines
of the above, he hastily committed it to the ames
(Howe 1834, p. 123).[1]
Chapter 10 deals with alleged Mormon practices of
healing and the execution of missionary work by
sending abroad every thing that could walk, no matter how ignorant (Howe 1834, p. 130).
Chapter 11 discusses the gift of tongues, of
which Howe comments: This gibberish for several
months was practiced almost daily (Howe 1834, p.
136).
5.5. MORMONISM UNVAILED
145
Chapter 12 discusses the conicts of the Mormons the purpose of collecting statements disparaging to the
with the inhabitants of Jackson County, Missouri.
Smith name (Jessee 1989, p. 12, editors note).[3]
LDS scholars have challenged the Hurlbut adavits,
claiming that they appear to contain selected rather than
Chapter 15 includes a number of letters written by random comments and that they appear to be hearsay
and gossip rather than a reection of rsthand knowlMethodist clergyman Ezra Booth.
edge (Mitton 2004, p. xix-xx).
Chapter 16 addresses the subject of Mormon revelations.
Manchester residents
Chapter 17 includes a set of adavits collected by
Doctor Philastus Hurlbut, which discuss the charac- Eleven residents of the Manchester area signed the folter of Joseph Smith and Martin Harris.
lowing statement:
Chapters 13 and 14 deal with the "Mormon War.
Chapter 18 discusses the visit of Martin Harris to

Charles Anthon.
Chapter 19 introduces the claim that the Book of
Mormon plagiarized from a manuscript written by
Solomon Spalding.
5.5.2
Hurlbut adavits
We, the undersigned, being personally acquainted with the family of Joseph Smith, sen.
with whom the celebrated Gold Bible, so called,
originated, state: that they were not only a lazy,
indolent set of men, but also intemperate; and
their word was not to be depended upon; and
that we are truly glad to dispense with their society (Howe 1834, p. 262).[4]
Howe introduces the section containing the adavits by

One LDS scholar points out the contradiction that the
stating:
large household of ten Smiths survived a dozen years
without seriously working but spent days and nights in
We next present to the reader a few, among
seeking treasures and nding none (Anderson 1990).
the many despositions which have been obtained
Smith himself wrote in his journal:
from the neighborhood of the Smith family, and
the scene where the far famed Gold Bible had
At the age of about ten years my Faits pretended origin (Howe 1834, p. 231).
ther Joseph Smith, Siegnior [Senior,] moved to
Palmyra, Ontario County in the State of New
The adavits attesting to the character of Joseph Smith
York. And being in indigent circumstances [we]
were collected by Doctor[2] Philastus Hurlbut. The awere obliged to labour hard for the support of
davits themselves are not known to exist outside of their
a large Family having nine Chilldren. As it reprinting in Mormonism Unvailed (Mitton 2004, p. xviii,
quired the exertions of all that were able to rennote 13). One purpose of the adavits was to discredit
der any assistance for the support of the Famthe Smith family by emphasizing their treasure seeking
ily, therefore we were deprived of the bennit of
activities as a negative reection upon their character. In
an education. Suce it to say I was merely indoing so, however, some of those providing these statestructed in reading, writing, and the ground rule
ments revealed their own involvement with treasure seekof Arithmatic which const[it]uted my whole liting as well (Bushman 2005, p. 49). Martin Harris was
erary acquirements (Hill 1995, p. 26).[5]
also the subject of a number of these statements.
Hurlbut had previously been excommunicated on charges
of immorality. A contemporary author discusses Hurlbuts background, noting that prior to joining the LDS
church that he was a member of a Methodist congregation
but was expelled for unvirtuous conduct with a young
lady (Winchester 1840, p. 5). As a member, Hurlbut
immediately commenced his old practices, in attempting to seduce a young female...for this crime he was immediately expelled from the church. In response to his
expulsion from the church, Hurlbut now determined to
demolish, as far as practicable, what he had once endeavoured to build up (Winchester 1840, p. 6).
Adavit of Willard Chase

Willard Chase was a friend of Joseph Smith. According
to one author, ordinary people at the time had no difculty blending Christianity with magic and described
Chase as the most vigorous of the Manchester treasureseekers as well as a Methodist class leader (Bushman
2005, p. 50).
Discovery of a seer stone The Willard Chase afdavit discusses the joint discovery that he and Joseph
Hurlbut traveled to Palmyra and the surrounding regions Smith made of a seer stone while digging a well toat the request of an Ohio anti-Mormon committee for gether. Chase states that Smith claimed to be able to
146
CHAPTER 5. BOOKS
see things in the stone, and that he allowed it to remain

and his hat over his face, while the Book of
in Smiths possession for several years. Chase describes
Plates were at the same time hid in the woods!"
how he wanted the stone back and sent a friend to the
(Hale 1834, p. 265).
Smiths house to view it. The response related by Chase
is that his friend said that Smith said I don't care who
One author suggests that the Isaac Hale adavit was not
in the Devil it belongs to, you shall not have it (Chase
obtained by Hurlbut, but was instead published rst in
1833, p. 242).
a local newspaper, the Susquehanna Register on 1 May
LDS scholars note that Chases statements all represent 1834, and that Howe simply reprinted the letter in Morsecond or third-hand accounts. They also note that Chase monism Unvailed (Quinn 1998, p. 140). Howe does
was just as involved in treasure seeking as Joseph Smith, not single out the source of Hales statement, other than
and for this reason perhaps envied the seer stone once he to state that it was "[a]rmed to and subscribed before
became aware of its purported abilities (Harper 2003, pp. me, March 20, 1834. CHARLES DIMON, J. Peace
273308).
of Susquehanna County, approximately one and a half
months before its publication in the Susquehanna Register. Howes introduction to the adavit section of his
Toad as a treasure guardian The Chase adavit re- book implies that all statements (including Hales) conlates a conversation that he states that he had with the tained therein were obtained as depositions.
father of Joseph Smith in June 1827. The story relates
to Smiths claim to have seen an angel named Moroni at
the time that he was attempting to retrieve from a stone Adavit of Lucy Harris
box the Golden Plates, from which the Book of Mormon is said to have been translated. According to Chase, Lucy Harris was the former wife of Martin Harris. Durthere were certain requirements related to treasure seeking the period of time that she was married to Martin Haring which Smith had to fulll in order to be able to ob- ris, Lucy Harris once claimed to have a dream in which
tain the plates (Chase 1833, p. 242).[6] One statement at- she said that she saw the gold plates. As a result of this
tributed by Chase to Joseph Smith Senior is that Smith she oered Joseph Smith a gift of $28 in order to help
(Junior) saw in the box something like a toad, which nance the Book of Mormon translation.(Black & Porter
soon assumed the appearance of a man, and struck him 2005, pp. 411) Lucy Harris was also involved in the lost
on the side of his head (Chase 1833, p. 242). Years later 116 pages incident.
Chases brother-in-law, Benjamin Saunders claimed that
he heard the story directly from Joseph Smith. By 1893, Harriss adavit claims that her husband was once inSaunders nephew was quoting Joseph Smith as having dustrious attentive to his domestic concerns, and that he
said that the animal was an enormous toad which turned was once worth ten thousand dollars. She stated that "[i]f
into a aming monster with glittering eyes (Ashurst- he had labored as hard on his farm as he has to make MorMcGee 2006). According to author D. Michael Quinn, mons, he might now be one of the wealthiest farmers in
early American folk traditions associate the toad with the country. She stated the Harriss motivation in being
Satanism, black magic, sorcery, and witchcraft and that associated with Mormonism was to make money.
"[i]f anything changed from the appearance of a toad to Harris also accused her husband Martin of beating her
the appearance of a person, that thing was an evil spirit, with a whip, and implied that he was having an aair with
or a witch, or a bewitched person (Quinn 1998, p. 152). a neighbor, Mrs. Haggard (Harris 1833, p. 255).
It is suggested by LDS scholars that Chase and others
intentionally portrayed Moroni as a particular type of
Letter from Charles Anthon
treasure guardian incompatible with an angel (AshurstMcGee 2003).
See also: Anthon Transcript
Adavit of Isaac Hale
Howe includes a letter received from Charles Anthon regarding a visit made to him by Martin Harris. Harris
Isaac Hale was the father-in-law of Joseph Smith Junior. showed him a copy of characters reported to have been
Hales adavit concerns his belief that the story of the copied from the gold plates. Anthon states that he initranslation of the gold plates was a delusion on the part of tially viewed this as a hoax, and later decided that it was
Smith and his associates. Hale states:
a scheme to cheat Harris out of his money. Anthon described the characters as evidently copied after the MexI told them, that I considered the whole of
ican Calender given by Humboldt, but copied in such a
it a delusion, and advised them to abandon it.
way as not to betray the source whence it was derived.
The manner in which he pretended to read and
Anthon requested that his letter be published immediately
interpret, was the same as when he looked for
in case his name was mentioned again by these wretched
the money-diggers, with the stone in his hat,
fanatics (Anthon 1834, p. 272).
5.5. MORMONISM UNVAILED
5.5.3
147
Use of the Howe/Hurlbut adavits in earlier collection of Mormon documents which he edited,
Vogel opined that the collection of adavits gathered in
modern works
1833 by Doctor Philastus Hurlbut...shed no light on MorThe Howe/Hurlbut adavits have continued over the mon origins (Vogel 1996, p. xiv).
years to provide a rich source of information for authors
critical of the Book of Mormon and the origin of the Lat5.5.4 Spalding theory of Book of Mormon
ter Day Saint movement.
authorship
Andersons 1990 Joseph Smiths New York Reputation Main article: SpaldingRigdon theory of Book of
Reexamined
Mormon authorship
Author Rodger I. Anderson in his 1990 book Joseph
Smiths New York Reputation Reexamined supports the
adavits and contrasts the statements in them with
statements made by Joseph Smith in his own published
history. Anderson states that the adavits must be
granted permanent status as primary documents relating to Joseph Smiths early life and the origins of Mormonism (Anderson 1990, p. 114). LDS scholars
respond that Anderson has attempted to rescue the
Hurlbut-Howe and other similar statements from the ravages of Mormon sophistry (Mitton 2004, p. xx).
Vogels 1998 Early Mormon Documents (Vol. 2)
Hurlbut heard of an unpublished romance novel by author

Solomon Spalding as he was touring Pennsylvania giving lectures against Mormonism. Hurlbut concluded that
the description of the story in the manuscript bore some
resemblance to that of the Book of Mormon (Spaulding
1996).
Author Dan Vogel suggests that Hurlbut was not the originator of the theory, noting that Hurlbut pursued this in
response to what he had heard about the manuscript and
suggests that had Hurlbut been the inventor of the theory he would not have made strenuous eorts to recover
Spaldings manuscript (Vogel 1998, p. 15).
Vogel presents the Hurlbut adavits in Volume 2 of his

Statements from Spaldings neighbors and relatives
compilation of early Mormon documents as the Philastus Hurlbut Collection. Vogel cites Andersons 1990
Eight of the adavits acquired by Hurlbut from Solomon
work as support for the validity of the documents (Vogel
Spaldings neighbors stated that there were similarities
1998, p. 15).
between the story and the Book of Mormon (Roper
2005).
Palmers 2002 An Insiders View of Mormon Origins
An example is the statement of Solomon Spaldings
brother John, which declared that Spaldings manuscript,
referred to as Manuscript Found, gave a detailed account
of their journey from Jerusalem, by land and sea, till they
arrived in America, under the command of NEPHI and
LEHI. They afterwards had quarrels and contentions, and
separated into two distinct nations, one of which he denominated Nephites and the other Lamanites. Martha
Spalding, Johns wife, tells a similar story, and states that
Vogels 2004 Joseph Smith: The Making of a Prophet the names of Nephi and Lehi are yet fresh in my memory, as being the principal heroes of his tale (Howe 1834,
Author Dan Vogel repeadtedly made use of the state- p. 279).
ments contained in the Hurlbut adavits and Mormonism Author Fawn Brodie expressed suspicion regarding these
Unvailed in his 2004 biography Joseph Smith: The Mak- statements, claiming that the style of the statements was
ing of a Prophet.[7] In this book Vogel proposes that too similar and displayed too much uniformity. Brodie
Joseph Smith created the Book of Mormon and founded a suggests that Hurlbut did a little judicious prompting
church for the purpose of saving his family from poverty. (Brodie 1971, pp. 44647).
The statements contained in the adavits are used as
sources to support Vogels assertion of the inuence of
treasure hunting on Joseph Smiths actions (Vogel 2004). Howes response to the Spalding manuscript
LDS scholars respond that Vogel fails to see how weak
and vague these charges are and point out that for the Howe concluded that Joseph Smith and Sidney Ridgon
majority of the treasure hunting expeditions described, plagiarized the Spalding manuscript and then produced
Joseph Smith is not even recorded as having been present the Book of Mormon for the purpose of making money.
(Hedges & Hedges 2005, p. 219). Furthermore, in an Hurlbut obtained the manuscript from Spaldings widow
According to LDS scholars, author Grant Palmer relied
extensively upon the Hurlbut adavits in his 2002 book
An Insiders View of Mormon Origins for the purpose
of overlaying run-of-the-mill treasure lore onto Joseph
Smiths original account of the recovery of the golden
plates (Ashurst-McGee 2003).
148
CHAPTER 5. BOOKS
and provided it to Howe in 1833 prior to the publication

of Mormonism Unvailed. Howe was unable to nd the
alleged similarities with the Book of Mormon that were
described in the statements and instead argued that there
must exist a second Spalding manuscript which was now
lost. After the publication of Howes book in 1834, the
Spalding manuscript in his possession was either lost or
suppressed (Roper 2005).
Rejection of the theory
In 1840 Benjamin Winchester, who personally knew
Hurlbut, published a book rejecting the Spalding theory
as a sheer fabrication. Winchester attributed the creation of the entire story to Hurlbut (Winchester 1840, p.
Title page).
In 1884 a Spalding manuscript known as Manuscript
Story was discovered and published. This manuscript
is believed by some to bear no resemblance to the Book
of Mormon story, but believed by others to contain parallels in theme and narrative. The second lost manuscript
purported to exist by Howe has never been discovered.
Resurgence of the Spalding theory
The Spalding theory was once again discussed in the mid1970s, when it was suggested that a section of unidentied handwriting on the Book of Mormon manuscript
might be Spaldings. Analysis of this handwriting proved,
however, that it did not belong to Spalding (Spaulding
1996).
5.5.5
Notes
[1] The ability of Howe to reproduce Campbells letter in its

entirety (covering a full seven and one-half pages in his
book) after Rigdon burned it is not explained.
[2] The term Doctor was not a title, but rather Hurlbuts rst
given name.
[3] Jessee states that Hurlbuts task was to 'obtain information that would show the bad character of the Mormon
Smith Family, divest Joseph of all claims to the character of an honest man, and place him at an immeasurable
distance from the high station he pretends to occupy. To
accomplish his task, Hurlbut traveled in Ohio, New York,
and Pennsylvania collecting statements disparaging to the
Smith name.'
[4] It is not known whether or not Hurbut authored this statement before it was attested to by these individuals.
[5] A History of the Life of Joseph Smith, Jr., 1832 (from
Scott H. Faulring, ed., An American Prophets Record:
The Diaries and Journals of Joseph Smith [Salt Lake City:
Signature Books in association with Smith Research Associates, 1987], pp. 3-8)
[6] Chase claimed that On the 22d of September, [Smith]

must repair to the place where was deposited this
manuscript, dressed in black clothes, and riding a black
horse with a switch tail, and demand the book in a certain
name, and after obtaining it, he must go directly away, and
neither lay it down nor look behind him.
[7] The book Joseph Smith: The Making of a Prophet cites
Mormonism Unvailed fty-six times.
5.5.6 References
Anderson, Rodger I (1990), Joseph Smiths New
York Reputation Reexamined, Salt Lake City, Utah:
Signature Books, ISBN 0941214818.
Anthon, Charles (February 17, 1834), Letter
to Eber Dudley Howe, in Howe, Eber Dudley,
Mormonism Unvailed, Painesville, Ohio: Telegraph
Press, pp. 27072.
Ashurst-McGee, Mark (2003), A One-sided View
of Mormon Origins, FARMS Review (Provo, Utah:
Maxwell Institute) 15 (2): 30964, retrieved 200702-01.
Ashurst-McGee, Mark (2006), Moroni as Angel and as Treasure Guardian, FARMS Review
(Maxwell Institute) 18 (1): 34100, retrieved 200701-30.
Black, Susan E; Porter, Larry C (2005), For the
Sum of Three Thousand Dollars, Journal of Book
of Mormon Studies (Maxwell Institute) 14 (2), retrieved 2007-01-30.
Brodie, Fawn M (1971), No Man Knows My History,
New York: Alfred A. Knopf, ISBN 0679730540.
Bushman, Richard L (2005), Joseph Smith: Rough
Stone Rolling, New York: Alfred A. Knopf, ISBN
1-4000-4270-4.
Chase, Willard (1834), Testimony of Willard
Chase, in Howe, Eber Dudley, Mormonism Unvailed, Painesville, Ohio: Telegraph Press, pp. 240
48.
Hale, Isaac (1834), Adavit of Isaac Hale,
in Howe, Eber Dudley, Mormonism Unvailed,
Painesville, Ohio: Telegraph Press, pp. 26266.
Harper, Steven C (2003), Trustworthy History?",
FARMS Review (Maxwell Institute) 15 (2), retrieved
2007-01-30.
Harris, Lucy (1834), Adavit of Lucy Harris,
in Howe, Eber Dudley, Mormonism Unvailed,
Painesville, Ohio: Telegraph Press, pp. 254257.
5.6. MORMONISM: SHADOW OR REALITY?

Hedges, Andrew H; Hedges, Dawson W (2005),
No, Dan, Thats Still Not History, The FARMS
Review (Provo, Utah: Maxwell Institute) 17 (1), retrieved 2007-02-02.
149
5.6 Mormonism: Shadow or Reality?
Mormonism: Shadow or Reality? is a 1963 book

Hill, Marvin S (1995), The Essential Joseph Smith, by Jerald and Sandra Tanner that is highly critical of
Salt Lake City: Signature Books, ISBN 0-941214- The Church of Jesus Christ of Latter-day Saints (LDS
Church).
71-0.
Howe, Eber D (1834), Mormonism Unvailed,
5.6.1
Painesville, Ohio: Telegraph Press.
Description
The book was originally entitled Mormonism: A Study of

Jessee, Dean C. (ed) (1989), The Papers of Joseph
Mormon History and Doctrine and has been reprinted ve
Smith: Autobiographical and Historical Writings
times since (the latest edition was in 2008). The book is
(Vol. 1) 1, Salt Lake City: Deseret Book.
a long, densely written work full of copies of early Latter
Day Saints documents accompanied by commentary. It
Mitton, George L (2004), Anti-Mormon Writings:
has subsequently been revised and was the basis for the
Encountering a Topsy-Turvy Approach to Mormon
Tanners more readable later book, The Changing World
Origins, FARMS Review (Maxwell Institute) 16 (1):
of Mormonism.
254257.
Mormonism: Shadow or Reality? deals with many sub Quinn, D. Michael (1998), Early Mormonism and jects in a critical view, including the Book of Morthe Magic World View, Salt Lake City, Utah: mon and other LDS scriptures, Joseph Smith's life, alleged false prophecies, the missionary system, controverSignature Books, ISBN 1560850892.
sial historical incidents and subjects (Mountain Mead Roper,
Matthew (2005),
The Mythical ows massacre, wealth, the priesthood ban, polygamy)
Manuscript Found"", FARMS Review (Provo, and many doctrines and practices (Adam-God doctrine,
Utah: Maxwell Institute) 17 (2): 7140, retrieved temple ceremonies).
2007-01-31.
Spaulding, Solomon (1996), Reeve, Rex C, ed.,
Manuscript Found: The Complete Original Spaulding Manuscript, Provo, Utah: Religious Studies
Center, Brigham Young University, ISBN 1-57008297-9.
5.6.2 Critical reception

Mormon book dealer Curt Bench listed this book among
50 important books on Mormonism in the rst 150 years,
including it as one of six anti-Mormon titles on the
list.[1]
Vogel, Dan (1998), Early Mormon Documents (Vol. The book has been described by Dean Helland of Oral
2), Salt Lake City, Utah: Signature Books, ISBN Roberts University as the heavyweight of all books on
1560850930.
Mormonism.[2] However, D. Michael Quinn, a historian
at Brigham Young University, took issue with the Tan Vogel, Dan (2004), Joseph Smith: The Making of ners work, calling it a distorted view of Mormonism.[3]
a Prophet, Salt Lake City, Utah: Signature Books, Danel W. Bachman, of the Foundation for Apologetic InISBN 1560851791.
formation & Research, a group consisting of Mormons
who seek to defend their faith, concluded that he found
Winchester, Benjamin (1834), The origin of the in the book propagandistic techniques and instances of
Spalding story, concerning the Manuscript Found; egregious misuse of documentary evidence.[4]
with a short biography of Dr. P. Hulbert, the originator of the same; and some testimony adduced, showing it to be a sheer fabrication, so far as in connection 5.6.3 References
with the Book of Mormon is concerned. By B. Winchester, minister of the gospel, Philadelphia: Brown, [1] Bench, Curt (October 1990). Fifty Important Mormon
Books (PDF). Sunstone (79): 56. Retrieved 2009-08-14.
Bicking & Guilbert, Printers .
5.5.7
External links
Mormonism Unvailed - complete copies in multiple

formats from the Internet Archive
[2] Dean M. Helland, Meeting the Book of Mormon Challenge in Chile, Ph.D. dissertation, Oral Roberts University, 1990, 58 as cited by Matthew Roper of Brigham
Young University.
[3] Jerald and Sandra Tanners distorted view of Mormonism
- A response to Mormonism - Shadow or reality? by a
150
CHAPTER 5. BOOKS
without ever escaping the memory of the conscious artice that created the Book of Mormon. Jan Shipps, a
preeminent non-LDS scholar of Mormonism, who rejects
[4] "Mormonism--Shadow or Reality? - History or Propaganda? - Joseph Smith as a Case Study. Foundation for this theory, nevertheless has called No Man Knows My
Apologetic Information & Research. Retrieved 2009-07- History a beautifully written biography...the work of a
mature scholar [that] represented the rst genuine eort
17.
to come to grips with the contradictory evidence about
Smiths early life.[7]
Latter-day Saint Historian, FairMormon, retrieved 201410-21
5.7 No Man Knows My History

No Man Knows My History: The Life of Joseph Smith
is a 1945 book by Fawn McKay Brodie, the rst important non-hagiographic biography of Joseph Smith, the
founder of Latter Day Saint movement. The book has not
gone out of print, and 60 years after its rst publication,
its publisher, Alfred A. Knopf, continues to sell about a
thousand copies annually.[1] A revised edition appeared
in 1971, and on the 50th anniversary of its rst publication, Utah State University issued a volume of retrospective essays about the book, its author, and her methods.[2]
5.7.1
Background
Reared in Utah in a respected, if impoverished, Mormon

family, Brodie drifted away from religion during her
graduate studies in literature at the University of
Chicago. Having found temporary employment at the
Harper Library, Brodie began researching the origins of
Mormonism. Progress toward her eventual goal of writing a full biography of Joseph Smith was slowed by the
birth of her rst child and by three rapid moves to follow
her husbands career, but in 1943, Brodie entered a threehundred page draft of her book in a contest for the Alfred
A. Knopf literary fellowship, and in May her application
was judged the best of the forty-four entries.[3]
5.7.3 Reception and inuence

The signicance and ground-breaking nature of Brodies
work is generally acknowledged within the eld of Mormon studies. Brodies friend Dale Morgan declared
Brodies rst book the nest job of scholarship yet done
in Mormon history and perhaps the outstanding biography in several yearsa book distinguished in the range
and originality of its research, the informed and searching
objectivity of its viewpoint, the richness and suppleness
of its prose, and its narrative power.[8] In 1971, Marvin
S. Hill, a LDS historian at Brigham Young University,
wrote:
For more than a quarter century Fawn
Brodies No Man Knows My History has been
recognized by most professional American historians as the standard work on the life of
Joseph Smith and perhaps the most important
single work on early Mormonism. At the same
time the work has had tremendous inuence
upon informed Mormon thinking, as shown
by the fact that whole issues of B.Y.U. Studies
and Dialogue have been devoted to considering
questions on the life of the Mormon prophet
raised by Brodie. There is evidence that her
book has had strong negative impact on popular Mormon thought as well, since to this day
in certain circles in Utah to acknowledge that
one has read Fawn Brodie is to create doubts
as to ones loyalty to the Church.[9]
Brodies research was enlarged and critiqued by other

students of Mormonism, most notably Dale L. Morgan
(19141971), who became a lifelong friend, mentor, and
sounding board.[4] Brodie nally completed her biography of Smith in 1944, and it was published the following
year by Knopf, when the author was thirty.[5]
In 2005, LDS scholar Richard Bushman published a
highly regarded biography of Smith entitled Joseph Smith:
Rough Stone Rolling which has frequently been compared
5.7.2 Perspective on Smith
to Brodies work. In his book, Bushman noted that
During her research, Brodie discovered primary sources Brodies biography was acknowledged by non-Mormon
[10]
and
that had previously been overlooked or neglected.[6] She scholars as the premier study of Joseph Smith
called
Brodie
the
most
eminent
of
Joseph
Smiths
unpresented the young Joseph Smith as a good-natured,
[11]
believing
biographers.
Bushman
wrote
in
2007
that
lazy, extroverted, and unsuccessful treasure seeker, who,
in an attempt to improve his familys fortunes, rst de- Brodie had shaped the view of the Prophet for half a cenveloped the notion of golden plates and then the concept tury. Nothing we have written has challenged her domiof a religious novel, the Book of Mormon. This book, nation. I had hoped my book would displace hers, but at
in the ring, whereas before
she claims, was based in part on an earlier work, View of best it will only be a contender
[12]
she
reigned
unchallenged.
the Hebrews, by a contemporary clergyman Ethan Smith.
Brodie asserts that at rst Smith was a deliberate impos- Nevertheless, Brodies book has been criticized by some
tor, who at some point, in nearly untraceable steps, be- scholars, most often for its speculative interpretations
came convinced that he was indeed a prophetthough of early Mormon history and its presumptions about
5.7. NO MAN KNOWS MY HISTORY

Smiths internal motivation. In reviewing No Man Knows
My History, Vardis Fisher (himself a prolic novelist
and atheistwho remained unconvinced by Brodies theory of Smiths motivations) incorrectly speculated that
Brodie would turn novelist in her next book.[13]
Brodies theorieslaid out in the bookof Smith fathering children through polygamist relationships have been
among the catalysts for professional genetic genealogy
studies. During the 2000s, researchers at the Sorenson
Molecular Genealogy Foundation used Y-DNA testing to
trace the ancestry of descendants of three of the ve children whom Brodie suggested, and found that none of the
three were fathered by Smith.[14][15]
5.7.4
Mormon reactions
Although No Man Knows My History questioned many

common Mormon beliefs and portrayals of Joseph Smith,
the work was not immediately condemned by Mormon institutions, including The Church of Jesus Christ of Latterday Saints (LDS Church), even as the book went into a
second printing.[16] In 1946, The Improvement Era, an ofcial periodical of the Church, claimed that many of the
books citations arose from doubtful sources and that the
biography was of no interest to Latter-day Saints who
have correct knowledge of the history of Joseph Smith.
The "Church News" section of the Deseret News provided
a lengthy critique that acknowledged the biographys ne
literary style and then denounced it as a composite
of all anti-Mormon books that have gone before.[17]
Brodies most notable Mormon critic, Brigham Young
University professor Hugh Nibley, published a scathing
62-page pamphlet entitled No, Ma'am, Thats Not History,[18] asserting that Brodie had cited sources supportive
only of her conclusions while conveniently ignoring others. Brodie considered Nibleys pamphlet to be a wellwritten, clever piece of Mormon propaganda but dismissed it as a ippant and shallow piece.[19] The LDS
Church formally excommunicated Brodie in June 1946
for apostasy, citing the publication of her views contrary
to the beliefs, doctrines, and teachings of the Church.[20]
5.7.5
Notes
[1] Richard Lyman Bushman, On the Road with Joseph Smith:

An Authors Diary, 4.
[2] Newell Bringhurst, Reconsidering No Man Knows My
History (Utah State University, 1996).
[3] Michael Kammen, In the Past Lane: Historical Perspectives on American Culture (New York: Oxford University Press, 1997), 21; Newell G. Bringhurst, Fawn McKay
Brodie: A Biographers Life (Norman: University of Oklahoma Press, 1999), 80.
[4] Despite his own deep fascination with Mormonisms
past, Morgan...was not a practicing Latter-day Saint.
151
Bringhurst, 86. Yet Morgan twice critiqued Brodies

manuscript with alarming frankness convincing Brodie
that what she had already written read too much like an
expos. In general, Morgan was much more incisive and
penetrating in his critique than the Knopf panel had been
in awarding Brodie her fellowship. The dierence was
that Morgan knew Mormon history and the Knopf readers did not. (88) After publication of No Man Knows My
History, Morgan (probably unwisely) wrote for Saturday
Review of Literature a glowing review of a book in whose
production he had played a central role.
[5] Bringhurst, 9697.
[6] New York Times Book Review, November 25, 1945, 5.
[7] Jan Shipps, Sojourner in the Promised Land: Forty Years
among the Mormons (University of Illinois Press, 2000),
165. See also Jan Shipps, Richard Lyman Bushman,
the Story of Joseph Smith and Mormonism, and the
New Mormon History, Journal of American History, 94
(September 2007).
[8] Saturday Review of Literature, 28 (November 28, 1945),
7-8.
[9] Marvin S. Hill, Dialogue: A Journal of Mormon Thought,
7 (Winter 1972), 72. The entire issue in which the review
appears is freely available as a PDF from Dialogue.
[10] Bushman, Richard Lyman (2005), Joseph Smith: Rough
Stone Rolling, New York: Knopf, p. 58, ISBN 1-40004270-4.
[11] Id. at 58.
[12] Richard Lyman Bushman, On the Road with Joseph Smith:
An Authors Diary (Salt Lake City: Greg Koord Books,
2007), 102.
[13] New York Times Book Review, November 25, 1945, 5.
[14] Brodie identied several possible sons of Joseph Smith
including: Oliver Buell, Orson Washington Hyde, Frank
Henry Hyde, John Reed Hancock, and Moroni Pratt.
(460, 484)
Brodie thought Buells photograph
showed an unmistakable likeness to other
sons of Joseph borne by Emma Smith. Also
Buells mother reputedly told another woman
that she did not know whether Mr. Buell or
the Prophet was the father of her son. (460)
Brodie also said Between 1835 and 1858
Nancy bore ten children. Two sons were
born in Nauvoo who might possibly have had
the prophet for a father: Orson Washington
born November 9, 1843 and Frank Henry
born January 23, 1845. (441)
Brodie also claimed "...One of [Clarissa
Reed Hancock]'s sons may have been
[Smith]'s child. ...[John Reed Hancock]
might have been the child in question. (464)
Later she said, Moroni [Pratt], born on
December 7, 1844, may be added to the list
of boys who might possibly have been sons
of Joseph Smith. (484)
152
CHAPTER 5. BOOKS
For Oliver N. Buell, see Perego, Ugo A.; Ekins,
Jayne E.; Woodward, Scott R. Resolving the Paternities of Oliver N. Buell and Mosiah L. Hancock
through DNA (pdf). John Whitmer Historical Association Journal 28: 128.
For John Reed Hancock, see Michael De Groote

(July 9, 2011). DNA solves a Joseph Smith mystery. Deseret News. Retrieved July 15, 2011.
5.9 Secret Ceremonies
For Moroni L. Pratt, see Perego, Ugo A.; Myers, Natalie M.; Woodward, Scott R. (Summer
2005). Reconstructing the Y-Chromosome of
Joseph Smith, Jr.: Genealogical Applications
(PDF). Journal of Mormon History 32 (2).
[15] Jane Gitschier (January 13, 2009). Inferential Genotyping of Y Chromosomes in Latter-Day Saints Founders and
Comparison to Utah Samples in the HapMap Project.
The American Journal of Human Genetics (Cell Press) 84
(2): 255 and 258. doi:10.1016/j.ajhg.2009.01.018. PMC
2668019. PMID 19215731. Of particular note, during revision of this manuscript, I was informed by Scott
Woodward and Ugo Perego of SMGF that they had previously reported a haplotype, involving a subset of the markers described herein, for Joseph Smith [Jr.] in a Mormon
historical journal; the haplotype they reported is identical
to the consensus prediction herein.
Online copy at google books:
For the 1968 lm, see Secret Ceremony.

Secret Ceremonies: A Mormon Womans Intimate Diary of Marriage and Beyond is a 1993 autobiographical
book written by American journalist and columnist
Deborah Laake.
5.9.1 Description
Laake, a former member of The Church of Jesus Christ

of Latter-day Saints (LDS Church), chronicles her experiences with Mormonism and the various rituals performed in their temples. Laake recounts her studies at
the Brigham Young University, her loveless rst marriage
at nineteen, her subsequent divorce and the problems she
encountered with the Mormon authorities and her relatives due to her practice of masturbation. She claims
[16] Latter-day Saint spokesmen, ocial and otherwise, were these things caused her to be ostracized and eventually
extremely slow to comment publicly on No Man Knows My hospitalized in a mental institution because of the presHistory. Various Mormon publications, most prominently sures and sexual repression exerted by the church.
the Deseret News, the Salt Lake City-based daily newspaper owned and operated by the LDS Church, declined to
review, or even to acknowledge the books existence for
months after its release. Bringhurst, 107.
In 1994, a second edition of the book was published with

additional information.
[17] This review was soon reprinted as a pamphlet and missionary tract. Newell G. Bringhurst, Fawn McKay Brodie:
A Biographers Life (Norman: University of Oklahoma
Press, 1999), 110.
5.9.2 Critical reception
[19] Bringhurst, 111.
In terms of sales, the book was a commercial success,

it spent fteen weeks on the New York Times best-seller
list. As of May 1994, over 500,000 copies were printed
and the book was published in England, Germany and
Bulgaria.[2]
Secret Ceremonies was generally well received by critics.

Kirkus Reviews called it, A candid, often startling memoir of the authors life as a Mormon wife .... By no means
[18] Nibley, Hugh W., No, Ma'am, Thats Not History, Provo,
objective, then, but, still, an aectingly personal look into
Utah: Maxwell Institute
the well-guarded citadel of Mormondom.[1]
[20] Bringhurst, 112, quoting from William H. Reeder to
FMB, May 23, 1946, Brodie Papers, University of Utah.
5.8 The Rocky Mountain Saints
Shortly after the books publication, Laake was excommunicated by the LDS Church for apostasy.[3] Laake also
stated that she was called a liar and received opposition
The Rocky Mountain Saints: A Full and Complete Hisfrom Mormon authorities.[2]
tory of the Mormons is a book by T. B. H. Stenhouse
written in 1873, which gives a thorough treatment of the
origins of the Latter Day Saint movement from the per- 5.9.3 References
spective of a non-believer. The book is critical in tone,
and is considered by many Mormons to be anti-Mormon. [1] "Secret Ceremonies (Mass Market Paperback) by Deborah
The book is notable in that it was the rst widely available
publication containing a critique of the facsimiles in the
Book of Abraham, which was made by the Egyptologist
Theodule Deveria.
Laake Editorial Reviews. Amazon. Retrieved 200907-14.

[2] ""THE YEAR OF LIVING LITERALLY: BESTSELLING AUTHOR DEBORAH LAAKE SURVIVES
5.10. UNDER THE BANNER OF HEAVEN
153
After the murders, the police found the written revelation concerning Brenda and Erica. After the press
widely reported that Ron had received a revelation to
kill Brenda and Erica, the Laerty brothers conducted a
[3] Richard Abanes (2003), One Nation Under Gods: A
recorded press conference at which Ron pointed out that
History of the Mormon Church, Thunders Mouth Press
the revelation was not addressed to him, but to Todd
(ISBN 1568582838)
[a drifter whom Ron had befriended while working in Wichita, Kansas] and that the revelation called only for removal of Brenda and her baby and did not use the word,
5.10 Under the Banner of Heaven kill. These remarks of Ron denying he had received a
revelation to kill Brenda and Erica were shown to the jury
[3]
Under the Banner of Heaven: A Story of Violent Faith at Rons trial.
is an investigative nonction book by best-selling author
Jon Krakauer, rst published in July 2003. It is a juxtaposition of two stories: the origin and evolution of
The Church of Jesus Christ of Latter-day Saints (LDS Mormon history
Church), and a modern double murder committed in the
name of God by brothers Ron and Dan Laerty, who subscribed to a fundamentalist version of Mormonism. The After opening with the Laerty case, Krakauer goes into
Laertys were formerly members of a very small splin- the history of Mormonism, starting with the early life of
ter group called the School of Prophets, led by Robert Joseph Smith, founder and rst prophet of the Latter Day
C. Crosseld (also known by his prophet name Onias). Saint movement, following his life from a criminal fraud
The group accepts many beliefs of the original church trial to leading the rst followers to Jackson County, Misat the time when it ceased the practice of polygamy souri, and Nauvoo, Illinois. While violence seemed to
in the 1890s but does not identify with those who call follow the Mormons wherever they went, it wasn't necesthemselves fundamentalist Mormons. The book exam- sarily the Mormons doing, as Krakauer points out. Early
ines the ideologies of both the LDS Church and the Mormons faced severe religious persecution, due to their
fundamentalist Mormons polygamous groups, such as the unorthodox beliefs, including polygamy, and their tenFundamentalist Church of Jesus Christ of Latter Day dency to deal economically and personally only with other
Mormons. This led to violent clashes between Mormons
Saints (FLDS Church).
and non-Mormons, culminating in Smiths death on June
27, 1844, at the hands of a mob while he was jailed in
Carthage, Illinois, awaiting trial for destroying the print5.10.1 Synopsis
ing press of a local publication that painted him in a negative
light.
Murders
SUCCESS, CONTROVERSY, MALIGNANCY, by
Michael Kiefer, published on May 25, 1994. Phoenix
New Times. Retrieved 2009-06-30.
The book opens with news accounts of the 1984 murder of Brenda Laerty and her infant daughter Erica.
Brenda was married to the youngest Laerty brother,
Allen. Older brothers Dan and Ron targeted their sisterin-law because they believed she was the reason Rons
wife left him (after refusing to allow him to marry a plural/second wife). Both mens extremism reached new
heights when they became members of the School of the
Prophets, founded and led by Robert Crosseld. After
joining the school, Ron claimed that God had sent him
revelations. Communication with God is a core belief
of fundamentalist Mormonism as well as the mainstream
LDS Church.[1] Ron showed the members of the School
of Prophets a written removal revelation that allegedly
called for the killing of Brenda and her baby. After other
members of the School failed to honor Rons removal revelation, the brothers quit the School.
The murders were particularly cruel, with Dan claiming that he slit the victims throats. However, at trial,
Chip Carnes, who was riding in the getaway car, testied that Ron said he had killed Brenda[2] and that Ron
also thanked his brother for doing the baby.
From Nauvoo, the Mormons trekked westward to

modern-day Utah, led (after some controversy) by
Smiths successor Brigham Young. Arriving in what they
called Deseret, many Mormons believed they would be
left alone by the federal government, as the territory was
under Mexican rule at the time. This hope died soon after their arrival, when the Treaty of Guadalupe Hidalgo
was signed on February 2, 1848, ending the Mexican
American War and ceding the land to the United States.
Mormonisms problems were not all external, as Smiths
highly controversial revelation of plural marriage threatened to tear the faith in two. The Utah Territory was a
theocracy ruled by Brigham Young, and Utah was denied
statehood for 50 years due to the practice of polygamy.
Finally, on September 23, 1890, Wilford Woodru, the
fourth president of LDS Church, ocially banned the
practice of polygamy after having received a revelation
from God. Six years later, Utah was granted statehood.
[4]
After the Woodru Manifesto, some members broke
away from the mainstream church to form what eventually became the FLDS Church, the most popular group
of fundamentalist Mormonism. The FLDS Church encourages polygamy.
154
CHAPTER 5. BOOKS
Comparisons
5.10.4 Film adaptation
Krakauer examines events in Latter Day Saint history

and compares them to modern-day FLDS doctrine (or
even less mainstream versions of Mormonism, such as the
Crosseld School of the Prophets). One of these events is
the Mountain Meadows massacre, in which Mormons and
some local Paiute Indians rounded up and murdered approximately 120 members of the BakerFancher party of
emigrants. While the Mormons went to great lengths to
conceal any involvement in the massacre (including dressing as Paiute Indians and painting their faces in similar
fashion), the only person successfully convicted in the affair was John D. Lee, a member of the LDS Church, who
was executed by the state in 1877 for his role in the crime.
In July 2011, Warner Bros. purchased the lm rights to

the book with Ron Howard directing and Dustin Lance
Black writing the screenplay.[9]
Krakauer cites information gleaned from several interviews with Dan Laerty and former and current members of the Crosseld School of the Prophets, as well as
other fundamentalist Mormons. It also pulls from several
books about the formation of Mormonism to tie the origins of the religion to the modern iterations of both the
church and the fundamentalists.[5]
5.10.5 References
[1] http://eom.byu.edu/index.php/Revelation
[2] Utah v. Laerty, 20 P.3d 342 (2001) UT 19, para. 118.
[3] Utah v. Laerty, 20 P.3d 342 (2001) UT 19, para. 99.
[4] Cole, Bradford and Williams Kenneth ed. Utahs Road
to Statehood. Salt Lake City: Utah State Division of
Archives and Record Service, 1995. http://archives.utah.
gov/research/exhibits/Statehood/setroad.htm
[5] Krakauer, Jon (2004). Authors Remarks. Under the
Banner of Heaven: A Story of Violent Faith. Anchor
Books. p. 337. ISBN 1-4000-3280-6. I availed myself
of this rich history by draining my bank account in bookstores near and far.
[6] Commentary, Newsroom [MormonNewsroom.org]
(LDS Church), 27 June 2003 |contribution= ignored
(help)
5.10.2
Controversy
In advance of the books release, managing director of

the Church History Department of the LDS Church,
Richard E. Turley, argued that the book contained mistakes and incorrect assertions and accused Krakauer of
condemn[ing] religion generally.[6] In the 2004 paperback edition of the book, Krakauer responded to these
allegations.[7]
[7] http://www.randomhouse.com/features/krakauer/
response.html
[8] Krakauer, Chapter 20, p. 250 (quoting John Taylor, address, Jan. 4, 1880, Great Salt Lake City).
[9] Fleming, Mike (2011-07-19). Warner Bros Acquiring
Jon Krakauers 'Under The Banner Of Heaven' For Ron
Howard And Dustin Lance Black. Deadline.com. Retrieved 2011-07-26.
Further criticism from Mike Otterson, managing director of public aairs for the LDS Church, condemned 5.10.6 External links
Krakauers use of religious zealots to draw violent con Ocial Doubleday Website for Under the Banner of
clusions about all Mormons. Upon nishing the book, OtHeaven (Retrieved 22-2-2008).
terson claims, One could be forgiven for concluding that
every Latter-day Saint, including your friendly Mormon
Krakauers response to LDS Church response
neighbor, has a tendency to violence. And so Krakauer
Bookbrowse.com Reading Guides.
unwittingly puts himself in the same camp as those who
believe every German is a Nazi, every Japanese a fanatic,
New York Times Review
and every Arab a terrorist.[6]
The Controversy between the Laertys and the
School of the Prophets
5.10.3
Derivation of the title
The title of the book is drawn from an 1880 address by

John Taylor, the third president of the LDS Church, defending the practice of plural marriage: God is greater
than the United States, and when the Government conicts with heaven, we will be ranged under the banner
of heaven against the Government. The United States
says we cannot marry more than one wife. God says
dierent.[8]
The Infants on Thrones Podcast review of 'Under the

Banner of Heaven'
5.11 Utah and the Mormons

Benjamin Gilbert Ferris (1802 February 21, 1891)[1]
was a Secretary to the Territorial Government of Utah,
a lawyer, a district attorney and leader in Ithaca (town),
New York.[2][3]
5.12. WIFE NO. 19
5.11.1
Biography
Ferris was born in 1802 in Spencer, New York, where

his father was a prominent citizen. He received his secondary education in Spencer and Canandaigua. He studied law at Union College in Schenectady and graduated
in 1828. He began practicing law in 1829 in the Ithaca,
New York oces of David Woodcock, whose daughter
Elizabeth Cornelia (18091903) he married in 1830.[4]
He was District Attorney of Tompkins County, New York
from 1840 to 1845. He was President of the Village of
Ithaca in 1841 and 1852. He was a member of the New
York State Assembly (Tompkins Co., 2nd D.) in 1851.
He was Supervisor of the Town of Ithaca in 1855.
Mormon criticism
Ferris was appointed by President Millard Fillmore as
Secretary of the Territory of Utah in 1852.[4][5] Ferris
was a follower of Swedenborgianism and clashed with
the Mormons during his six months in Utah. A biographer wrote: He could not suppress his abhorence [sic]
of Mormonism nor tolerate its inuences, nor accept its
devotees as his neighbors, and resigned his high position,
thus sacricing great possibilities in his very promising
public career.[4]
From his Utah experience, Ferris wrote the 1854 book
Utah and the Mormons,[6] and his wife published her letters from this period in the 1856 book The Mormons at
Home.[7] These books were inuential in building opposition to Mormonism in the American public.[4]
Ferris died in 1891 at the age of 89.[4]
5.11.2 Female Life Among the Mormons

Ferris or his wife were suspected to be the author of Female Life Among the Mormons: A Narrative of Many
Years Personal Experience under the penname Maria
Ward. Recent scholarship has shown that they were not
the author.[3][8][9]
5.11.3
Published works
155
5.11.4 References
[1] Death date from Ithaca Death Records 1891. Genealogy
Connect - Plus. Retrieved 2009-12-16.
[2] Arrivals (PDF). New York Times. August 26, 1853.
Retrieved 2008-07-01. Among the arrivals from California by the last steamer was Hon. Benjamin G. Ferris,
lately Secretary to the Territorial Government of Utah.
Mr. Ferris left Salt Lake some months since, and went
across the country to California. He has lived among the
Mormons ...
[3] "Ithaca Journal". March 3, 2008. Historians have suggested that the author, (whose pen-name was Maria Ward)
was really Cornelia Ferris, and her husband was Benjamin
G. Ferris, once a secretary of the Utah Territory, a lawyer,
a district attorney and president of the Village of Ithaca.
[4] Burns, Thomas W. (1904). Initial Ithacans. Ithaca, NY:
Press of the Ithaca Journal. pp. 4952. Retrieved 200912-16.
[5] Utah and the Mormons: The History, Government, Doctrines, Customs, and Prospects of the Latter-Day Saints,
from Personal Observation During a Six Months Residence
at Great Salt Lake City. Harper & Brothers. 1854. In the
early part of the summer of 1852 I was solicited to discharge the duties of Secretary of the Territory of Utah.
...
[6] The Mormons in Utah (PDF). New York Times. June
30, 1854. Retrieved 2008-07-01. The History, Government. Doctrines, Customs and Prospects of the LatterDay Saints. From personal observations during a sixmonths residence at Great Salt Lake City. By Benjamin
G. Ferris, late Secretary of Utah Territory.
[7] Ferris, Mrs. B.G. (1856). The Mormons at Home: With
Some Incidents of Travel From Missouri to California,
1852-3, in a Series of Letters. New York: Dix & Edwards.
[8] 1856 Mormon Tale. History Detectives. Retrieved
2008-07-01.
[9] Maria Ward. Retrieved 2008-07-01. According to
Michael Homer and Massimo Introvigne, Maria Ward was
the pseudonym for Elizabeth Cornelia Woodcock Ferris,
the wife of Benjamin G. Ferris, who was Utah Territorial
Secretary between 1852-53. This widely published antiMormon author claimed to base her accounts on personal
experience in Utah Territory
Ferris, Benjamin G. (1854). Utah and the Mormons:

The History, Government, Doctrines, Customs, and
Prospects of the Latter-Day Saints, from Personal
Review of Utah and the Mormons published in The
Observation During a Six Months Residence at Great
New Englander in 1854.
Salt Lake City. Harper & Brothers.
(1883). A New Theory of the Origin of Species.
New York: Fowler & Wells.
Article from The History Center of Tompkins

County about the History Detectives episode on Ferris and Female Life Among the Mormons
156
CHAPTER 5. BOOKS
A lithograph of Ann Eliza Young, sometime between 1869 and

1875
5.12 Wife No. 19

Ann Eliza Young (September 13, 1844 December 7,
1917) also known as Ann Eliza Webb Dee Young Denning[1] was one of Brigham Young's fty-ve wives and
later a critic of polygamy.[2] She spoke out against the
suppression of women and was an advocate for womens
rights during the 19th century.[3]
Ann Young ca. 1887
5.12.3 Polygamous marriage to Brigham

Young
On the advice of her family, Ann Eliza married Brigham
Young, the second president of The Church of Jesus
Christ of Latter-day Saints (LDS Church), when he was
67 years old and she was a 24-year-old divorcee.[2]
Although Ann Eliza later called herself Youngs wife no.

19, others have referred to her as his 27th wife. One researcher concluded that she was actually the 52nd woman
to marry Young.[5] The discrepancies may be due, in part,
5.12.1 Early life
to diculties in dening what constitutes a wife in early
Mormon polygamous practices. An ocial LDS Church
Ann Eliza Webb was born in Nauvoo, Illinois to book titled, Pictures and Biographies of Brigham Young
Chauncey Griswold Webb and his wife Eliza Jane and His Wives, provides brief descriptions of 26 wives.
Churchill.[1] The Webb family moved to the Salt Lake
Valley with the Mormon pioneers.
Divorce from Young
5.12.2
First marriage and divorce
Ann Eliza married James Dee monogamously on April 4,

1863, in Salt Lake City, Utah Territory. They had two
children together and later divorced.[2] According to her
biographer Irving Wallace, for the rest of her days Ann
Eliza would always refer to James Dee as the man who
'blighted' her life.[4]
Ann Eliza led for divorce from Young in January 1873,

an act that attracted much attention. Her bill for divorce alleged neglect, cruel treatment, and desertion, and
claimed that her husband had property worth $8 million
and an income exceeding $40,000 a month. Young countered that he owned less than $600,000 in property and
that his income was less than $6000 per month.[6]
5.12. WIFE NO. 19
157
Excommunication
Divorce from Denning
Ann Eliza was excommunicated from the LDS Church

on 10 October 1874.[5][7] The divorce was granted in
January 1875 and Brigham Young was ordered to pay
a $500 per month allowance and $3000 in court fees.[5]
When Young initially refused, he was found in contempt
of court and sentenced to a day in jail and a $25 ne.[5]
The alimony award was later set aside on the grounds
that the marriage was polygamous and therefore legally
invalid; the polygamous nature of the marriage also exposed them to potential indictments for unlawful cohabitation.[5]
Denning later left Ann Eliza after a series of alleged

aairs she'd had with local townsmen.[15] According to
Wallace, Ann Eliza retaliated on the advice of her attorney by charging large amounts of money to Dennings accounts, as she had previously done in her divorce from
Brigham Young.[16]
5.12.4
Advocacy
Ann Eliza subsequently traveled the United States and

spoke out against polygamy, Mormonism, and Brigham
Young.[8] She testied before the U.S. Congress in 1875;
these remarks were credited, by some, to have contributed to a passage of the Poland Act (1874) that
reorganized the judicial system of Utah Territory and
made it easier for the federal government to prosecute
polygamists.[3]
Wife No. 19
A 1907 article on the 30th anniversary of Youngs death

updated the public on his then-surviving widows and
stated that Ann Eliza was divorced for the third time
and living in Lansing, Michigan. The 1900 U.S. census
had reported her living in Breckenridge, Summit County,
Colorado.[17] Ann Eliza eventually returned to Utah to
claim a $2,000 legacy from her rst husband, whom she
had previously described as the blight of my life.[13]
5.12.6 Later years

In 1908, she published a revised version of Wife No. 19
entitled Life in Mormon Bondage, a revision which excluded any mention of her rst marriage to Dee or her
third marriage to Denning. By 1910, she had moved
to Sparks, Washoe County, Nevada.[18] She died at her
home in Sparks of pneumonia incident to old age[19] and
was buried December 9, 1917, in Mountain View Cemetery, Reno, Nevada.[20]
In 1876, Ann Eliza published an autobiography entitled

Wife No. 19. In it she wrote that she had a desire to im- 5.12.7 Published works
press upon the world what Mormonism really is; to show
Young, Ann Eliza (1876). Wife No. 19, or The
the pitiable condition of its women, held in a system of
Story of a Life in Bondage; Being a Complete Exbondage that is more cruel than African slavery ever was,
pos of Mormonism, and Revealing the Sorrows,
since it claims to hold body and soul alike. [3] Her account
Sacrices and Suerings of Women in Polygamy.
of the horrors of polygamy and masonry is available
Hartford, Connecticut: Dustin, Gilman & Co.
from various sources.[9][10] The autobiography was the
basis for Irving Wallace's 1961 biography, The TwentySeventh Wife, and for David Ebersho's 2008 novel, The 5.12.8 See also
19th Wife.
Celestial marriage
5.12.5
Third marriage
Current state of polygamy in the Latter Day Saint

movement
After her divorce from Brigham Young in 1875,[5]

History of civil marriage in the United States
Ann Eliza married 53-year-old Moses R. Denning of
Manistee, Michigan,[5] a non-Mormon and wealthy log Latter Day Saint polygamy in the late 19th century
ger known to have only one arm.[11][12] Two years prior to
Polygamy in North America
her marriage to Denning, Ann Eliza stayed at the home of
[12]
Denning, who at the time was married with children.
Ann Eliza scaled back her crusade against Mormonism
and polygamy and stopped delivering lectures the week 5.12.9 References
she married Denning.[11][13] She eventually became es[1] Orson Pratt Brown - Life, Times, Family. Retrieved
tranged from her family, including her children; a grand2010-07-10.
son told Wallace that neither of her sons had contact with
Ann Eliza Webb Dee Young Denning
her after they reached early adulthood. In 1930, her older
Born: September 13, 1844 at Nauvoo, Hancock, Illinois
grandson told Wallace, I hope to hell I never see her
Died: 1925 at Rochester, New York
again.[14]
James Dee married Ann Eliza Webb on April 4, 1863 at
158
CHAPTER 5. BOOKS
Salt Lake City, Utah, ceremony was performed by President Brigham Young. She is the daughter of Chauncey
Griswold Webb b. October 24, 1811 and Eliza Jane
Churchill Webb b. May 4, 1817.
[2] "Brigham Youngs Wives and His Divorce From Ann
Eliza Webb". Utah Lighthouse Ministry. Accessed March
10, 2007.
[3] Cullen, Jack B. Ann Eliza Young: A Nineteenth Century Champion of Womens Rights. Paper presented at
the Annual Meeting of the Western Speech Communication Association (Albuquerque, New Mexico, February ,
1983).
[4] Wallace, Irving. The Twenty-Seventh Wife, (New York:
Simon & Schuster, 1961) p. 150.
[5] Johnson, Jerey Odgen. Determining and Dening
'Wife'The Brigham Young Households, Dialogue: A
Journal of Mormon Thought, vol. 20, no. 3 (Fall 1987)
pp. 5770
[18] NARA roll T624-859, ED 77, p. 13-B, line 82.

[19] Nevada death certicate no. 17-001104 (state index #1052). The certicate can be viewed online
at http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&
GRid=74547270.
[20] Nevada State Journal, 9 December 1917, p. 4.

Nibley, Hugh W. (1991). Tinkling Cymbals and
Sounding Brass: The Art of Telling Tales About
Joseph Smith and Brigham Young. Salt Lake City,
Utah: Deseret Book Company. ISBN 0-87579-5161. Archived from the original on 9 August 2010.
Wallace, Irving (1961). The Twenty-Seventh
Wife. Simon & Schuster.
[6] Linn, William Alexander (1901). The Story of the Mormons: From the Date of their Origin to the Year 1901. New
York: McMillan. p. 572. OCLC 621583.
Quinn, D. Michael (1994). The Mormon Hierarchy:

Origins of Power. Salt Lake City, Utah: Signature
Books. ISBN 1-56085-060-4.
[7] Young, Ann Eliza Webb. Wife No. 19; Or, the Story
of a Life of Bondage, Being a Complete Expos of Mormonism, and Revealing the Sorrows, Sacrices, and Sufferings of Women in Polygamy, (Hartford, Connecticut:
Dustin, Gilman, 1875) p. 546.
Ebersho, David (2008). The 19th Wife: A Novel.

Random House. ISBN 978-1-4000-6397-0.
[8] Troy Taylor. Forest Farm House at Old Deseret Salt Lake
City, Utah. Haunted Utah at prairieghosts.com. Accessed
March 10, 2007.
[9] https://archive.org/details/wifenoorstoryofl00youniala
[10] Ebersho, David. Who Is Ann Eliza Young?" (PDF).
Archived (PDF) from the original on 26 September 2010.
Retrieved 11 September 2010.(Warning: PDF is quite
large.)
[11] Wallace, Irving. The Twenty-Seventh Wife, (New York:
[12] Woodward, Helen B. The Bold Women (New York: Farrar, Straus and Young, 1953) p. 330.
[13] Nibley, Hugh W. Tinkling Cymbals and Sounding Brass:
The Art of Telling Tales about Joseph Smith and Brigham
Young, (Salt Lake City, Deseret Book Company, 1991) p.
44142.
[14] Wallace, Irving. The Twenty Seventh Wife, (New York:
Simon & Schuster, 1961) p. 413: "[S]he bought a thousand dollars worth of groceries and provisions, dry goods,
shoes, slippers, furniture and hardware in a couple of
days.
[17] NARA roll T623-129, ED 152, p. 4-A, line 16.
Portrait and Biographical Record of Northern Michigan. Chicago: Record Publishing Company. 1895.
pp. 457 et seq. Retrieved 2010-07-10.
Stenhouse, Mrs. T. B. H. (1890) [1874]. Tell it all":
The Story of a Lifes Experience in Mormonism; An
Autobiography. Hartford, Connecticut: A. D. Worthington and Company. pp. 285 & seq. Retrieved
2010-07-10.

Media related to Ann Eliza Young at Wikimedia
Commons
Chapter 6
Films
6.1 8: The Mormon Proposition
terviews on this topic, we had no desire to participate in

something so obviously biased.[3] Clearly, anyone looking for balance and thoughtful discussion of a serious
topic will need to look elsewhere, said Michael Purdy,
a spokesman for the LDS Church, in a statement quoted
by the Los Angeles Times.[4]
8: The Mormon Proposition is an American documentary that examines The Church of Jesus Christ of Latterday Saints (LDS Church) and its support of California
Proposition 8, stating that the church has been actively involved in the denial of LGBT human rights. The lm was
written by Reed Cowan, directed by Cowan and Steven
Greenstreet, and narrated by Dustin Lance Black. It was 6.1.2 Reception
released on June 18, 2010 by Red Flag Releasing (RFR).
Based on 34 reviews collected by the lm review aggregator Rotten Tomatoes, 65% of critics gave 8: The Mormon Proposition a positive review, with an average rating
6.1.1 Synopsis
of 6.2/10.[5]
Director Reed Cowan, who is a former Mormon missionary, planned on making a lm about gay teen homelessness and suicide in Utah, but switched his focus to Mormon ideology because of how it contributes to the homophobia that causes these problems.[1] The lm focuses on
the wealth and power of the The Church of Jesus Christ of
Latter-day Saints, and how the Church uses the National
Organization for Marriage to advocate for denial of rights
to lesbian, gay, bisexual, and transgender (LGBT) Americans. It states that LDS Church leader Thomas S. Monson
asked to ensure the passage of the controversial California
Proposition 8. It also states that many homeless people in
Utah are LGBT teens who were abandoned by their Mormon parents.
The Los Angeles Times says the lm is An outstanding and urgent example of the investigative documentary that is all the scarier for its straightforward presentation of how the LDS Church succeeded in getting
Californias Proposition 8 on the ballot in 2008 and then
getting it passed. As an expos, there could hardly be a
stronger case for ensuring and strengthening the separation of church and state.[6]
Variety says ""8 seems determined to reach the next generation of confused Mormon teens, touching on everything from sexual identity-related suicides and homelessness to punishing attempts at curing homosexual urges.
Instead of stooping to the level of Focus on the Familys
misleading Prop. 8 ads, the pic damns the LDS Church
According to the New York Times, the lm uncovers not with lies, but with their own words.[7]
the classied church documents and the largely concealed
The New York Times calls the lm highly emotional it
money trail of Mormon contributions that paid for a
also states The documentary is really two lms roughly
high-powered campaign to pass Proposition 8, noting
stitched together. The rst two-thirds tells the history of
that Mormons raised an estimated $22 million for the
Proposition 8; the nal third is a wrenching exploration of
cause.[2]
the eects on gay Mormons of the churchs strict taboo on
homosexuality. it concludes The movie shows the depth
of homosexuality, like that of
The Church of Jesus Christ of Latter-day Saints re- of religion-based loathing
[8]
abortion,
to
be
primal.
sponse
When The Washington Post requested comment, the LDS
Church forwarded its ocial statement that said in part,
We have not seen '8: The Mormon Proposition.' However, judging from the trailer and background material
online, it appears that accuracy and truth are rare commodities in this lm. Although we have given many in-
The Village Voice noted Diving into the grim irony of

one group of Americans denying another group its rights
under the guise of upholding American freedoms and ideals, director Reed Cowan locks on his goals of illustrating how the Mormon church played California politics
like a ddle, and how the churchs homophobia has ruined the lives of its queer faithful. Cowan strikes a potent
159
160
balance between heart and head, juxtaposing emotionally
wrenching moments (a segment in which queer Mormons
delineate past suicide attempts is especially painful) with
self-damning portraits of Mormon politicians and church
ocials, and hard-nosed journalism from reporter Fred
Karger, who exhaustively outlines the churchs role in
conceiving and bankrolling Prop. 8. The lm, whose low
budget is underscored in cheesy dramatic re-enactments,
might have been strengthened had Cowan connected dots
between the fact that at the same time that California
passed Prop. 8, Arizona and Florida also passed initiatives banning gay marriage... but then went on to say that
the aws pale against whats illustrated, which is not just
how Prop. 8 passed, but the sordid, cynical workings of
our political machine.[9]
Michelle Orange of Movieline said Scheduled to be released on the second anniversary of Californias legislation of gay marriage, 8: The Mormon Proposition marks
the occasion with a furious requiem. Mournful and righteous in its retracing of the months between the bills
passage and election night in November 2008, the lm
assembles a damning case against the Church of Jesus
Christ of Latter Day Saints (LDS), which spearheaded
a massive campaign to revoke gay marriage rights. she
concluded But it was the Californians -- not the Mormons or their Utah constituents -- who voted in Prop 8,
notably 70 percent of the states black voters; what were
they thinking? Although there is plenty of illuminating
and indicting information about the run-up to the vote,
you won't nd the answer to that question here.[10]
Newsweek called the lm a messy and sometimes downright cheesy look at how the Mormon Church inuenced
the 2008 California ballot initiative outlawing gay marriage., it goes on to say The funny thing is that in its last
20 minutes The Mormon Proposition turns into a lacerating, shocking, and sadly overpowering lmthe kind
of lm that might make even fundamentalists reconsider
gay rights. This is the section where the movie essentially stops talking about Prop 8 and starts talking about
how the Mormon churchs attitude toward homosexuality in general. it concludes at its best, which is only at
the end, The Mormon Proposition reminds usno, insists that we rememberthat demonizing a group doesnt
make the world a better place.[11]
The Wall Street Journal noted that as a spotlight on the
suering of same-sex couples and individuals who are rejected by family and church leaders, the lm succeeds. Its
critique of the churchs recent political activism, however,
is as ham-sted as many of the mid-19th century allegations against the church. it goes on to say The lms basic narrative also is compelling. It describes how, with
Proposition 8 lagging in the polls, the churchs hierarchy in Utah determined that other religious conservatives
were not pulling their weight. Thus, the church ordered
its members to become a mighty army, as one top leader
put it in a video broadcast obtained by the lmmakers.
and A church infamous for its defense of polygamy in the
CHAPTER 6. FILMS
late 19th century had become the backbone of the 21st
century campaign against gay marriage. The reviewer
also states that, The specter of Mormon money raised
in the lm seems like a latter-day version of older fears
about Jewish nanciers controlling the American economy and government. The Mormon eort made a dierence only because Californians are roughly evenly divided
on the issue of same-sex marriage.[12]
Sean Gandert of Paste Magazine says The documentary attempts to show how the church quietly rallied its
members around this cause for what was initially an unpopular provision, and boasts an impressive level of research and relatively slick approach. He also notes that
8 spends more time than it should on the faiths general
treatment of homosexuality, eventually drifting into an
unpleasant streak of overt Mormon-bashing. The lm
also fails to take into account the many other factors in
play during the 2008 election, narrowing events down
to one all-encompassing Mormon-based explanation. 8
means well, but is too blinded by its own biases to do its
cause justice.[13]
The San Francisco Chronicle notes that the lm is marred
by loaded language and a propagandistic tone that undercuts rather than promotes its purposes. It concludes that
The movie almost sinks its teeth into one interesting argument: Because of the Mormon churchs vigorous involvement in politics, shouldn't its tax-exempt status be
revoked? But the movie drops that discussion almost as
soon as it introduces it, in favor of talking about the distress of gay Mormon youths.[14]
The Deseret News, owned by the LDS Church, called the
lm a heavy-handed, supposed nonction feature that
is one-sided, inept, and ineective from a storytelling
standpoint. The review also stated that the lmmakers
did not show opinions from any of the over 7 million people that voted for the measure nor did the lm indicate if
any input from LDS Church leadership was sought.[15]
6.1.3 Awards
2010 Long Island Gay and Lesbian Film Festival
Jury Award for Best Documentary - Winner[16]
2011 GLAAD Media Award for Outstanding Documentary - Winner[17]
6.1.4 Box oce performance

In its opening weekend, the lm grossed $42,566 in 16
theaters in the United States, averaging about $2,660 per
venue, and ranking #48 at the box oce.[18] The total
gross of the lm is $100,280.[19]
6.2. BANKING ON HEAVEN
6.1.5
See also
Criticism of The Church of Jesus Christ of Latterday Saints

Homosexuality and The Church of Jesus Christ of
Latter-day Saints
161
[17] GLAAD Media Awards (IMDB)

[18] Box Oce Mojo - Weekend Box oce results.
Archived from the original on 21 July 2010. Retrieved
2010-06-21.
[19] 8: The Mormon Proposition (2010)". Box Oce Mojo.
2010-07-22. Retrieved 2012-02-11.
8 (play)

6.1.6
References
[1] Trailer Park: 'Airbender,' 'Twilight' and 'Mormon

Proposition'". CNN. 2010-05-02.
The Ocial Website

8: The Mormon Proposition at the Internet Movie
Database
[2] Stephen Holden (June 18, 2010). Marching in the War

on Gay Marriage. New York Times. Archived from the
original on 20 June 2010. Retrieved 2010-06-21.
8: The Mormon Proposition at AllMovie
[3] Chaney, Jen (2010-01-30). "'8: The Mormon Proposition': Audacious look at churchs role in gay-marriage
ban. The Washington Post.
8: The Mormon Proposition at Rotten Tomatoes
[4] Kaufman, Amy (2010-06-21). 8 The Mormon Proposition | The roots of '8: The Mormon Proposition' - Los
Angeles Times. Articles.latimes.com. Retrieved 201202-11.
[5] 8: The Mormon Proposition. Retrieved 2012-02-11.
[6] Kevin Thomas (June 18, 2010). Capsule movie reviews:
'2:22'". Los Angeles Times. Retrieved 2012-02-11.
8: The Mormon Proposition at Box Oce Mojo
Documentation for 8... (pro-equality group attempting to document and fact-check the sources
used in the movie)
A FAIR Analysis of: 8: The Mormon Proposition
(pro-Mormon group response to lm)
6.2 Banking on Heaven
[7] Peter Debruge (June 26, 2010). 8: The Mormon Proposition. Variety. Retrieved 2012-02-11.
Banking on Heaven is a documentary lm which exposes

the
largest polygamous enclave in the United States (lo[8] Stephen Holden (June 17, 2010). Marching in the War
cated
in Colorado City, Arizona) and its leader, Warren
on Gay Marriage. The New York Times. Retrieved 2012Jes. Banking on Heaven was written, produced, and nar02-11.
rated by Laurie Allen, who escaped a similar polygamous
[9] Ernest Hardy (June 15, 2010). How the Mormon Church sect at age sixteen (her uncle was Ervil LeBaron).
Brought Down the Gays in 8: The Mormon Proposition.
[10] Orange, Michelle (2010-06-15). Emotions Get the Better of 8: The Mormon Proposition. Movieline.com. Retrieved 2012-02-11.
[11] Film Review: '8: The Mormon Proposition' - Newsweek
[12] John G. Turner (Jul 9, 2010). Whats Wrong About '8:
The Mormon Proposition'". The Wall Street Journal. Retrieved 2012-02-11.
[13] Sean Gandert. 8: The Mormon Proposition DVD Review. Retrieved 2012-02-11.
[14] Mick LaSalle (2010-08-08). Movie review: '8: The
Mormon Proposition'". The San Francisco Chronicle. Retrieved 2012-02-11.
[15] Vice, Je (June 17, 2010). "'8: The Mormon Proposition'
is one-sided and inept. Deseret News. Retrieved February
13, 2012.
[16] LIGLFF. LIGLFF. 2008-09-05. Retrieved 2013-1203.
Banking on Heaven focuses on the Fundamentalist

Church of Jesus Christ of Latter Day Saints (FLDS
Church), a schismatic polygamous sect of the Latter Day
Saint movement that (at the time of the creation of the
lm) existed in Colorado City, Arizona. The documentary holds interviews with many escapees as well as those
that have been excommunicated from the church. The
documentary also interviews law enforcement as well as
Utah and Arizona State politicians and poses questions
on what can be done to rescue or help the women of the
FLDS.
6.2.1 References
Ocial site
review from Brigham Young University
review by The Dominion
162
CHAPTER 6. FILMS
Banking on Heaven at the Internet Movie Database The lms narrator adds that the temple is used for only
secret ceremonies which are reserved for an elite few,
Banking on Heaven at AllMovie
and that temple attendance is required in order that the
worthy Mormon can become a god himself in the life
hereafter, ruling over his own planet, with a number of
goddess wives. It is claimed that temple open houses are
6.3 The God Makers
the only opportunity some members will ever have to enter the temple, as all Mormons are required to live acFor the science ction novel by Frank Herbert, see The
cording to the basic tenets of the faith and receive a pass
Godmakers (novel).
called a temple recommend from their ecclesiastical authority (bishop).
The God Makers is a book and lm highlighting the inner
workings and perceived negative aspects of The Church
of Jesus Christ of Latter-day Saints (LDS Church). The Many gods
book and lm were co-authored by Ed Decker and Dave
Baer states that members of the LDS Church believe that
Hunt.
there are billions of these highly evolved humanoids in
The lm, produced by Jeremiah Films in 1982, takes a space ruling their own planets. A woman is interviewed
highly critical view of the LDS Church, its practices, and who said that her goal as a Mormon was to be eternally
its teachings. The lm is an expos of the Churchs se- pregnant. One of the actor/lawyers states that he nds it
crets, which has been controversial among church mem- dicult to believe that the Mormon attorneys and judges
bers and non-members since its release, provoking pas- that he associates with expect to become innite gods
sionate debates about its veracity and message. Two years and populate planets through celestial sex with their
after the lm, the book was published in 1984.
goddess wives. He further states that he would be embarrassed to ask them about this. Decker responds that
the Mormons are so embarrassed by it that they them6.3.1 Overview of the lm
selves don't even talk about it. Floyd McElveen,[4] who
is introduced as author of the bestseller, The Mormon IlThe God Makers was rst shown to a group of 4,000 evan- lusion, states that their whole doctrine ows from this
gelical Christians on December 31, 1982, at Grace Com- about becoming gods.
munity Church in Sun Valley, California.[1] It was thereafter screened in various churches as an attempt to eduAnimated segment
cate or warn their members about Mormonism.[2]
Introduction and setting
The lm depicts a meeting between Ed Decker and
Dick Baer with two actors who portray Los Angeles
attorneys.[3]
The lm states that Decker and Baer are there to consult
with a Los Angeles-based law rm about ling a class
action lawsuit against the LDS Church. Decker states
that the church is a massive, multi-billion dollar corporation which shatters the lives of families and has ties into
Satanism and the occult. Much of the dialogue occurs
between Decker, Baer and the two actor/lawyers, in addition to interview segments with various other people
interspersed throughout the lm.
Temples
Decker and Baer run an animated lm which utilizes teachings from Mormon prophets, including Joseph
Smith's famous 1844 sermon the King Follett Discourse
to illustrate the dierences between Mormonism and
Christianity. The animation depicts God the Father living
on a planet called Kolob with his many identical, blonde
goddess wives who are taking care of spirit children
produced through endless celestial sex.
A plan is presented to create and populate the Earth, and
all of the spirits in attendance vote on the matter. One
third of the spirits follow Lucifer's plan and are denied
physical bodies. Those that are neutral are born with
black skin. Those who were valiant were to be lighter
skinned and born into Mormon families on planet earth.
The narrator refers to statements made by LDS prophet
Brigham Young teaching that thousands of years later,
God the Father journeyed to earth from a planet nearest to the star Kolob, to have sex with the virgin Mary,
in order to provide Jesus with a physical body. It is also
stated that LDS prophets have taught that the Mormon
Jesus had a number of children through multiple wives.
The narrator states that Joseph Smith Jr. claimed to be a
direct descendant of Jesus Christ.
Dr. Harold Goodman, who is introduced as a BYU professor, former Mormon bishop, and current LDS mission
president, provides quotes at various points throughout
the lm. Goodman states that the church is very family
centered, and notes the importance of temple attendance
and marriage to Latter-day Saints.
The animation portrays a brief history of the events de-
6.3. THE GOD MAKERS

scribed in the Book of Mormon. The narrator states that
the Book of Mormon was recovered by a young treasure seeker named Joseph Smith, who was known for his
tall tales in upstate New York. The narrator states that
the Mormons thank God for Joseph Smith and that Smith
will sit in nal judgment over them, along with God the
Father and the Mormon Jesus. The lm depicts Smith
sitting in the center position with God the Father and the
Mormon Jesus to either side during the judgment process. It is stated that Joseph Smith shed his blood for us,
so that we too may become gods. Upon viewing the animation, one of the actor/lawyers comments that it sounds
like something from von Dniken or Battlestar Galactica
(the latters creator, Glen A. Larson, was a Mormon, who
added themes derived from the religion into the show).
Parts of the animated segment were featured in Bill Maher's religious documentary Religulous, due to the segment being posted on various video-sharing websites.
Divorce and suicide
The lm states that the church pressures couples to divorce if they cannot endure the pressure of living up to
the church standards. Decker states that his ve children
were pulled away from him by the Mormon church. Baer
states that his wife had to divorce him and nd another
man who was working his way to godhood.
It is also stated the Mormon women are under such
constant pressure to be perfect that they are chronically
depressed. The father and brother of a young suicide victim named Kip Eliason are interviewed. The family relates how Kip could not live up to the pressure of nding
that his sexual orientation placed him at odds with the
teachings of the church.
163
inhabited, and that Brigham Young stated that the sun was
inhabited as well.[5]
Tanner and Decker discuss polygamy at some length.
Tanner suggests that the Church has hidden documents
that are not available to the public. She states that most
members and missionaries are unaware of the deception
and that the typical missionary doesn't even realize he
couldn't go to Salt Lake and see these documents for himself.
Book of Mormon and Book of Abraham
Dr. Charles Crane is introduced as an author, college professor, and expert on Mormon archaeology,[6] while Dr.
Richard Phales is introduced as an author, lecturer, and
archaeologist. Crane states that he has looked over maps
and checked archaeological information, and that he cannot locate the land of Zarahemla. Phales adds that we
have never excavated one single artifact related to the
Book of Mormon. The narrator further states that archaeology has been able to prove the existence of all great
civilizations. Coins are used as an example, and Crane
mentions what he states are coins listed in the Book of
Mormon. Crane concludes that the Book of Mormon is a
fairy tale, much like Alice in Wonderland. Decker adds
that the church is converting people by claiming that archaeology has proven the Book of Mormon to be true.
Interestingly, the Smithsonian Institution also seems to
assert the same thing. It predicates that the Book of Mormon is not supported by Smithsonian Institutions archaeological research, and states, The Smithsonian Institution has never used the Book of Mormon in any way as a
scientic guide. Smithsonian archaeologists see no direct
connection between the archaeology of the New World
and the subject matter of the [Book of Mormon].[7]
The narrator states that Mormons used Christian terminology when speaking with nonmembers of the LDS Crane also mentions the Book of Abraham, stating that
Church, using words such as God, Jesus, and salva- it was translated from fragments of papyrus that Joseph
Smith purchased from an Egyptologist, and that the
tion to deceive potential converts.
manuscript resurfaced in 1967 and was found by several
famous Egyptologists to have nothing to do with AbraChanging scriptures
ham. Crane adds that Smith took one little letter that
looks like a backward 'e'", and produced from it 76
Decker states that the Mormon church keeps changing its words.
scriptures, but that Christian scholars are always rening, always going back to the earliest manuscripts to improve and validate the authenticity of the holy scripture. Temple rituals
He later states that scripture is not to be tested.
A reenactment of temple rituals is shown,[8] which are
Sandra Tanner is introduced as one of the greatest living said to be performed for the purpose of evangelizing the
authorities on Mormonism. Tanner states that Mormon dead. The narrator states that without these rituals, no
leaders have deliberately kept members from their true one can enter the presence of Joseph Smith and become
history. Tanner discusses the various accounts written a god. The narrator states that Mormons are encouraged
by Joseph Smith of the First Vision. Many of these ac- to contact the dead and that it is common for demons to
counts were unknown until the 1960s when LDS scholar appear to Mormons asking them to perform family hisPaul Cheeseman produced a masters thesis documenting tory work for them. Several people discuss temple garsome of the earliest rst vision accounts.
ment, or holy Mormon underwear, and several stories
Baer states that Joseph Smith claimed that the moon was are told of people who refused to remove this underwear
164
CHAPTER 6. FILMS
under any circumstances, including bathing and giving described as Mormon bashing and invidious and
birth.
defamatory.[11] Rhonda M. Abrams, Regional Director
stated the following:
Occult
I sincerely hope that people of all faiths will

similarly repudiate The God Makers as defamatory and untrue, and recognize it for what it
truly represents a challenge to the religious
liberty of all.[12][13]
Baer states that Joseph Smith was arrested and convicted

for pretending to nd buried treasure using a seer stone.
Decker produces what he refers to as a Satanic Bible, in
which the word "Mormo" is said to represent the king of
ghouls, and whose followers are called Mormons. Baer
also claims that in Chinese, the word Mormon means It was noted by LDS scholars that the lm portrays Mormonism as a cult far removed from mainstream Chrisgates of hell.
tianity, and that many statements that are represented as
The term "Mormon" is a nickname given to the LatterMormon doctrine are not actual doctrine, with a particday Saint community and based on the name of one of
ular emphasis on those ideas which would seem most
the central spiritual texts of the religion, the Book of Moranomalous to Christians. In particular, the repeated refmon. It is a phrase used in the LDS Churchs I'm a Morerences to endless celestial sex are viewed as absurd and
mon campaign to describe the churchs members. Some
profane.[14]
members of the LDS Church ocially refer to themLDS respondents claim that the lm portrays all Morselves only as Latter-day Saints.
mons as either part of a conspiracy to cover up information or as being deluded by their leaders.[15]
Economic power
The economic power of the LDS Church is discussed. A
man introduced as Doctor John L. Smith, author and expert on the vast wealth of the Mormon church, states that
the Mormon Church is the second largest nancial institution west of the Mississippi and that it is dicult to determine what the church actually owns. The narrator adds
that the church has vast land holdings, and that billions
of dollars are extracted from church members through a
mandatory tithing program. The church is also said to
own a substantial portion of the state of Hawaii.
Conclusion
Criticism from the National Conference of Christians

and Jews
Max Jennings, editor of the National Conference of
Christians and Jews (NCCJ), attended a showing in Mesa,
Arizona that was sponsored by a group known as Concerned Christians, whose purpose was to reach out in
love to those lost in Mormonism. Jennings reported that
If what I saw Tuesday night is love, I must have had
the wrong Sunday School lessons back in that dusty, west
Texas Methodist Church of my childhood. I didn't hear
anyone reaching out in love Tuesday night. I heard people
reaching out in hatred of anothers right to believe what
he wants.[16]
The lm concludes with the two actors playing lawyers

stating that they cannot take the case, because they don't The NCCJ committee sent a letter to Concerned Chrisbelieve that a jury will believe them. They state that the tians on December 5, 1983 which stated, among other
Mormon church has billions with which to ght the case things, that
and that it would take years. Kip Eliasons father reads a
[t]he lm does not fairly portray the Morletter that his son left him before he committed suicide,
mon Church, Mormon history, or Mormon beafter which a woman is asked by an interviewer what she
lief. It makes extensive use of half-truths,
would miss the most if she left the church. The woman
faulty generalizations, sensationalism, and is
replies that she would rather be dead than leave.
not reective of the true spirit of Mormon
faith. We nd particularly oensive the em6.3.2 Controversy over the lm
phasis that Mormonism is some sort of subversive plot a danger to the community, a threat
The lm created considerable controversy in some of the
to the institution of marriage, and destructive
communities in which it has been shown,[9] and was deto the mental health of teenagers. We are of
scribed by Truman G. Madsen, LDS professor of relithe opinion that the lm relies heavily on apgion and philosophy, as religious pornography.[10] The
peals to fear, prejudice and unworthy human
negative reaction came from both Mormons and nonemotions.[17]
Mormons.
The Anti-Defamation League of the B'nai B'rith pub- The lms creator has criticized the NCCJ for allegedly
licly presented their concerns of the lm which they failing to contact Jeremiah Films, which produced The
6.3. THE GOD MAKERS
165
God Makers for the purpose of elucidating claimed errors 6.3.3 Sequels and books
and prevarications in the lm.[18]
Following the debut of the original 1982 lm, a book was
published as The God Makers in 1984 by Harvest House.
In 1984 another short lm was released as The Temple of
the Godmakers, depicting more of the temple ceremony
Further Criticisms
reenactment than in the 1982 lm.[27] A sequel lm The
God Makers II was released in 1992, followed in 1993 by
Deckers work has also attracted criticism not only from the book published by Harvest.
Latter-day Saints,[19] but from other religious scholars of
other faiths.[20] Jerald and Sandra Tanner and Bob Passantino have said that Deckers writings grossly misrep- 6.3.4 See also
resent Mormonism, and thereby dilute his message and
Anti-Mormonism
oend Mormons without attracting them to evangelical
Christianity. The Tanners, themselves prominent critics
of the LDS Church, have noted what they contend are
inaccuracies and errors in some of Deckers works such
The God Makers II
as Ed Deckers ability to make up stories, his ability
to fabricate evidence to support his own opinions, and
his choice of the path of sensationalism in his work on 6.3.5 Notes
Mormonism. [21]
One of Deckers associates oered to exorcise the Tannerss demons, and expressed great sadness when they
refused.[22]
Gilbert W. Schars, a teacher from the LDS Institute of
Religion near the University of Utah, wrote a lengthy rebuttal, stating that The book relies on scare words that
are emotionally laden. It is lled with words calculated to
alarm others and give oense to Latter-day Saints and
has also noted that some have said The God Makers is its
own worst enemy. [23]
Eects of the lm
The lm was publicized through conservative Christian
broadcast media, which was on the rise in the 1980s. It
was primarily screened for church attendees, who saw it
as a denitive explanation of Mormonism. This damaged the public perception of the LDS Church. But despite popularity in some Christian circles, by the time
the sequel was produced, the books and lms received
strong criticism for their outlandish claims and tone, even
from other critics of Mormonism. The lms impact
might have stayed with mostly evangelical Christians, but
for a series of LDS-related scandals in the 1980s and
1990s, which turned media attention toward Mormon
criticisms.[2]
[1] Decker & Hunt 1984, p. 16
[2] J. B. Haws (2013). The Mormon Image in the American

Mind: Fifty Years of Public Perception. Oxford University
Press. p. 123-24. Retrieved 2015-06-30.
[3] Swenson 1985, p. 20 Swenson states, All the people in
this lm are presented as 'real people', although several
are actually actors re-creating incidents. Quickly, the lm
includes, in roughly chronological order: an invisible narrator, a middle-aged man whose family is torn from him
(I call this man the stevedore; he is portrayed by an actor); a bearded, artistic-looking professorial man who lost
his family (an actor); Ed Decker; Dick Baer; two attorneys (I call one the Doubting Thomas-he is wearing a velvet jacket- and the other I call Mr. Silver Gray, a distinguished older man-both actors)"
[4] McElveen also appears in the 2007 video Search for the
Truth
[5] These claims were repeated by the narrator in the 2007
video Search for the Truth.
[6] Crane has a Master of Divinity degree (Lincoln Christian
Seminary) and a Doctor of Ministry (Luther Rice Seminary). He is also the author of the books Mormon Missionaries in Flight, Archaeology as Proof of the Book of
Mormon, and Why I Do Not Believe the Book of Mormon.
[7] Je Lindsay (2001), The Smithsonian Institutions 1996
Statement Regarding the Book of Mormon"", LDSFAQ:
Mormon Answers (jeindsay.com)
[8] Portions of this temple ritual reenactment are included in
the 1993 sequel The God Makers II and the 2007 video
Search for the Truth.
In January 1990, Decker claimed that the lm had produced a three million person shortfall in projected converts to the church.[24] This claim was based upon a [9] Mackey 1985, p. 14
statement made by Elder M. Russell Ballard at Brigham
Young University on November 14, 1989. Ballard never [10] Arizona Republic, 12 Nov. 1983
mentioned a shortfall, but instead stated that the church [11] National Conference of Christians and Jews & Anticontinued to grow despite lms such as The God MakDefamation League. Lightplanet.com. Retrieved 201110-10.
ers.[25] Decker later retracted his claim.[26]
166
CHAPTER 6. FILMS
[12] Statement by Rhonda M. Abrams, 25 May 1984, Regional

Director of Anti-Defamation League of the B'nai B'rith,
as quoted in Mackey 1985, pp. 14-15
[13] Letter to Dr. Richard Lindsay, Director of Public Communications, The Church of Jesus Christ of Latter-day
Saints, May 25, 1984
[14] Roberts 1985, p. 28
[15] Swenson 1985, pp. 2122 Swenson states, You can only
conclude Mormons are brainwashed or corrupt. They are
hypocrites who preach family togetherness and love, but
practice demonic rituals and punish any who deviate from
a very rigid norm.
[16] Eagle 1985, p. 34
[17] Eagle 1985, pp. 3637
[18] Charges Against The God Makers by the NCCJ.
Saintsalive.com. 2009-08-25. Retrieved 2011-10-10.
[19] Michael Grith, Even as anti-Mormon books go, The
God Makers is one of the worst, most inaccurate attacks
on Mormonism ever written."Michael T. Grith. Another Look at The Godmakers. ourworld.cs.com.
[20] Massimo Introvigne, the second book and lm are worse
than the rst: they include an explicit call to hatred and
intolerance that has been denounced as such by a number of Protestant, Catholic, and Jewish organizations.
(Introvigne 1994, p. 154)
[21] Jerald and Sandra Tanner, Serious Charges against the
Tanners: Are the Tanners Demonized Agents of the Mormon Church? (Salt Lake City: Utah Lighthouse Ministry,
1991), 32, 29.
Mackey, Randall A. (Summer 1985), "The Godmakers Examined (PDF), Dialogue: A Journal of
Mormon Thought 18 (2): 1416, retrieved 2015-0630
Roberts, Allen D. (Summer 1985), The Godmakers: Shadow or Reality? A Content Analysis
(PDF), Dialogue: A Journal of Mormon Thought 18
(2): 2433, retrieved 2015-06-30
Swenson, Sharon Lee (Summer 1985), Does the
Camera Lie? A Structural Analysis of The Godmakers" (PDF), Dialogue: A Journal of Mormon
Thought 18 (2): 1623, retrieved 2015-06-30
Eagle, Donald Alvin (Summer 1985), One Communitys Reaction to The Godmakers (PDF), Dialogue: A Journal of Mormon Thought 18 (2): 3439,
Schars, Gilbert W. (1986), The Truth About 'The
God Makers, Publishers Press, OCLC 14145479,
Decker, Ed (September 8, 2009), The Truth About
'The Truth About The God Makers", Resource Library: Mormonism (Saints Alive in Jesus), retrieved
2015-06-30

The God Makers at the Internet Movie Database
[22] Introvigne 1994, pp. 16667

[23] Schars 1986 Disrespectful, Derogatory and Demeaning
Language (Verbal Violence)"
[24] Saints Alive in Jesus Newsletter, January 1990
[25] Introvigne 1994, p. 1 note 2
[26] Saints Alive in Jesus Newsletter, July 1990
6.4 The God Makers II

The God Makers II is a documentary-styled lm produced by Ed Decker and Jeremiah Films in 1993. The
lm attempts to be an expos of The Church of Jesus
Christ of Latter-day Saints (LDS Church). The lm is a
sequel to Deckers earlier lm The God Makers.
[27] The Temple of the Godmakers. Mormon Literature &

Creative Arts. BYU. Retrieved 2015-06-30.
6.4.1 Overview of the lm

6.3.6
References
Introduction
Decker, Ed; Hunt, Dave (1984), The God Makers,

The introductory segment contains the following warning:
Harvest House Publishers, ISBN 0890814023, retrieved 2007-04-20
Due to the nature of the subject matter,
Introvigne, Massimo (199596), Old Wine in New
this program is recommended for mature auBottles: The Story Behind Fundamentalist Antidiences. All the following information pertainMormonism, BYU Studies 35 (3), retrieved 2015ing to Mormon theology can be veried using
06-30
Mormon publications.
Introvigne, Massimo (Spring 1994), The Devil
Makers: Contemporary Evangelical Fundamental- A photo of the Salt Lake Temple is shown twisting and
ist Anti-Mormonism (PDF), Dialogue: A Journal distorting. A voiceover by Decker comments on his earof Mormon Thought 27 (1), retrieved 2015-06-30
lier lms The Godmakers and Temple of the Godmakers,
6.4. THE GOD MAKERS II
167
stating that the earlier lms caused mayhem and sug- Blood atonement
gests that his lms caused the LDS Church to modify
several so-called unchangeable sacred doctrines as a re- A practice referred to as blood atonement is discussed.
sult.
Decker states that the concept of blood atonement gloDecker introduces himself with the statement that he was ries the atoning power of the blood of the Mormon sinner, and refers to statements regarding blood atonean active member of the LDS Church for 19 years.
ment made by LDS Apostle Bruce R. McConkie in his
book Mormon Doctrine, claiming that McConkie contradicts himself on a single page.
Financial power of the LDS Church
Chynoweth relates the account of the murder of her husThe LDS Church is described as a huge business en- band, her brother-in-law, and his eight-year-old daughter
terprise. John Heinerman, author of Mormon Corpo- by her half-brothers. She states that their names were
rate Empire describes various business ventures that the on the list to be atoned for because her father believed
church is involved in. Heinerman states that 25% of the that they were traitors to Gods cause. At the end of
churchs holdings are in agribusiness. John L. Smith, Di- Chynoweths interview, she states that if anything haprector of Utah Missions, Inc. states that the men at the pens to her that the Mormon church will be responsitop of the Mormon empire are extremely wealthy and ble. Immediately following this statement, a text overlay
states that shortly after the interview, Lillian was found
hold a lot of the corporate power in the country.
dead in her home of a gunshot wound.
Polygamy
Changes to the Book of Mormon
See also: Mormonism and polygamy and List of Joseph

See also: Historical authenticity of the Book of Mormon,
Smiths wives
Archaeology and the Book of Mormon and The Bible
and history
Decker states that Joseph Smith actively enjoyed at least
27 other wives and describes his rst plural wife as a
Decker refers to 4000 changes in the Book of Morbarely pubescent teenaged relative. Decker relates how
mon since it was rst published. In addition, Decker
the cessation of this practice by the church resulted in the
states that LDS Church leaders have covered up thouformation of many fundamentalist splinter groups who
sands of historical and archeological errors, while concontinue the practice today. A series of interviews foltrasting this with the statement that the Bible is historilows with men and women from some of these fundacally and archaeologically accurate.[4] Interspersed with
mentalist groups as they relate their experiences with
Deckers comments are statements from David Breese,
polygamy.
author of Know the Marks of a Cult.
Thelma Greer, identied as a Former Mormon and author of Mormonism, Mama and Me, talks about her greatgrandfather John D. Lee.[1]
Spirit wives and celestial sex
A man identied only as Art, Polygamist, Mormon Fundamentalist Prophet and Leader is interviewed as he See also: Sexuality and The Church of Jesus Christ of
stands in front of the LDS Church Oce Building in Salt Latter-day Saints
Lake City.[2]
Lillian LeBaron Chynoweth relates her experiences living in a polygamous fundamentalist group. Chynoweth,
identied in the lm as Lillian, Former Mormon Fundamentalist, was the daughter of Ervil LeBaron. LeBaron
was the leader and prophet of the Church of the Lamb of
God, although the name of the church is not identied in
the lm and is instead referred to by Chynoweth as the
Mormon Church. Chynoweth states that the group was
sincere in practicing all aspects of Mormonism and describes her father as controlling every aspect of their lives
through revelation.
The lm include segments of the animation video from

God Makers, which depicts God the Father surrounded by
numerous, blonde, identical spirit wives who are caring
for spirit children.
Greer states that Mormon men are promised that they

will have unlimited eternal sex and that the Mormon
woman is promised a life of eternal pregnancy. Greer
also states that if Mormon men do not marry in a Mormon
temple that they will be castrated and made eunuchs
as the result of an operation that will take place after
they reach heaven. Decker later follows up on this theme
James R. Spencer, identied as a Former Mormon and by stating that the goal of every Mormon man is to enthe author of Beyond Mormonism, states that any horny joy everlasting, celestial sex with thousands of goddess
Mormon needs to be polygamous.[3]
wives.
168
BYU Jerusalem Center
Chuck Sackett, identied as Former Mormon and author of Whats Going On in There? appears outside of
Jerusalem dressed in Mormon temple clothing. Referring to the BYU Jerusalem Center, Sackett states that he
wants to warn the Jews about the deception and misrepresentation that was employed in building this Mormon
edice and claims that the true purpose of the structure
is to proselytize the Jews. Sackett also makes a number
of statements that he claims represent Mormon beliefs,
including the following:
CHAPTER 6. FILMS
ultimately very satised by it because [he] thought that
this was in fact a profound satanic initiation ceremony.
Both Schnoebelen and Decker equate Mormon temple
practices with Satanism. Regarding these allegations of
satanic practices, Decker states that the LDS Church has
ocially acknowledged that we were right, apparently
referring to the Pace memorandum.[8]
Decker discusses the Mormon ordinance of baptism for
the dead, stating that this is when the dead are called up
to convert to Mormonism, and that the dead will seek
out those who enter the temple.
Decker claims that Joseph Smith was a sorcerer and fortune teller and that [i]t is therefore quite natural to sur a claim that Mormons believe that they are the only
mise that Smiths followers would be involved in the same
true Jews on earth today.
practices that he advocated. Decker also claims that
Smith was convicted of sorcery and crystal ball gazing
a claim that Mormons believe that they all come or fortune telling by courts in New York.
from the tribe of Ephraim.[5]
Decker states that Smith traveled to the hill Cumorah annually to conjure up the spirit of the angel Moroni from
A statement that, upon baptism, Mormons believe the dead. A picture of a decomposed skeletal body in a
that their blood actually changes to the blood of con is shown as Decker suggests that there is strong evIsrael.[6] The video accompanying this statement idence that Smith had to dig up the body of his brother
does not show a baptism, but instead shows two men Alvin and bring part of his body to the hill in order to
in dressed in white, one of whom is making hand obtain the golden plates.
motions over the other.
Decker claims that Smith used blood sacrices in his
magic rituals in order to locate treasure. Decker quotes
C. R. Staord, while Staord quotes earlier critics.[9]
New Age practices
Decker states that Smith was found to be in possesThe lm shows what are said to be New Age related prac- sion of a magic talisman at the time of his death that
tices, which involved lming a woman wearing a pyramid would bring him wealth, power and success in seducing
on her head and a man who appears to be having a seizure. women.[10]
During this segment Heinerman states that people of the
new age movement are often more open to the truths of
Mormonism.
Allegations against church leaders
Goddess wives and the temple
See also: Temple (LDS Church)
Decker states that, The goal of every Mormon man is
to become the duplicate of the Mormons concept of
God: to reign over planets and solar systems and enjoy everlasting, celestial sex with thousands of goddess
wives.[7] Decker claims that temple attendance is required to achieve this goal, but that 75% of LDS members will never enter a temple. He also suggests that the
requirement to wear sacred temple underwear places
LDS members under bondage.
The occult
See also: Portrayals of Mormons in popular media,

Media bias and Conspiracy theory
A dying AIDS patient named Charles Van Damme is interviewed. Van Damme claims that he arranged women
and drugs for church leaders (including Gordon B. Hinckley). These comments are interspersed with video of several people carrying protest signs near Temple Square
in Salt Lake City. Commenting on the lack of news
responding to these allegations, Decker states that the
church executed an extraordinary media blackout and
that they stopped the hottest story of the 80s. Decker
further states that the Mormon church has the ability to control virtually all media programming with their
minds.
William Schnoebelen, listed as Author, Former Mormon, Former Satanist, appears in front of the Los Angeles Temple. Schnoebelen states that he was a former high 6.4.2
priest of Satan who attended the temple, and that he was
Controversy
6.4. THE GOD MAKERS II

Responses to the lm
The lm The God Makers II provoked a number of responses from both supporters and critics of Mormonism,
with both groups claiming severe inaccuracies in the information presented.[11] Says Massimo Introvigne, the
second book and lm are worse than the rst: they include
an explicit call to hatred and intolerance that has been denounced as such by a number of Protestant, Catholic, and
Jewish organizations. Among the critics of The Church
of Jesus Christ of Latter-day Saints that challenged the
lm were Jerald and Sandra Tanner, despite Sandra Tanners involvement in the rst God Makers lm.[12] When
Decker was denounced by Jerald and Sandra Tanner, he
went so far as to accuse them of being in the pay of
the LDS Church and even of being "demonized" themselves. Decker and his associates oered to exorcise the
Tanners demons, and expressed great sadness when they
refused.[13]
169
after the completion of the lm, The God Makers II does
not make it clear that she committed suicide in 1992, and
instead leaves the impression with the viewer that she was
murdered as the result of the blood atonement threat.
The Tanners take issue with the manner in which this
is presented in the lm, stating, "[t]his statement certainly suggests to all those who see the video, that Lillian Chynoweth was murdered in cold blood. What the
producers of The God Makers II fail to tell the viewer is
that Lillian took her own life.[12][16] Also, the Mormon
Church Chynoweth refers to on lm is the Church of
the Lamb of God but the lm does not make this clear,
so the viewer is left to infer she was speaking about the
LDS Church. The Tanners, who do make the claim that
the LDS Church practiced blood atonement in the 19th
century, state, [u]nfortunately, The God Makers II has
presented the material concerning blood atonement in a
way that has caused many people to believe that the Mormon (LDS) Church is still involved in the practice.[12]
The lm provoked bomb threats against LDS The LDS Church claims that this doctrine was never practiced in the 19th century church at all, and formally repumeetinghouses and death threats against members.[14]
diated the allegations of this practice in 1889.[17]
BYU Jerusalem Center
Allegations of sorcery and necromancy
Main article: Brigham Young University Jerusalem
See also: Early life of Joseph Smith
Center
See also: Mormonism and Judaism
A segment in the lm focuses on the BYU Jerusalem Center for Near Eastern studies located on Mount Scopus outside the old city of Jerusalem. The center was constructed
in 1984, and teaches curriculum concerning Near Eastern
history, Hebrew and Arabic language, and the Gospels in
the New Testament. Part of the agreement which allowed
its construction was that students are forbidden to proselytize. If a student breaks this agreement, he or she is sent
home. The center was closed during the period between
2000 and 2006 due to security concerns as the result of
the Second Intifada and reopened in 2007.
Blood atonement
Main article: Blood atonement
Lillian Chynoweths description of the blood atonement
administered by the followers of Ervil LeBaron is briey
described in Jon Krakauers book Under the Banner of
Heaven. Although not explicitly named in the lm The
God Makers II, the list that Chynoweth referred to was
called The Book of the New Covenants, and was written
by Ervil LeBaron before his death in prison. The document contained a list of individuals that LeBaron believed
deserved to die. Upon receipt of the list by several of his
sons, they proceeded to administer this punishment.[15]
Joseph Smith was never convicted or even tried on

charges of sorcery, crystal ball gazing or fortune telling.
In 1826 a written complaint was led against Smith as a
disorderly person. This resulted in what is referred to as
the 1826 trial of Joseph Smith. The charge was glass
looking, in reference to Smiths use of a stone to assist in
the search for treasure during the time that he worked for
Josiah Stowell. Contradictory accounts of the trial exist,
and the outcome is not specied.[18]
The allegation that Joseph Smith dug up and took with
him a part of his brother Alvins body to the hill Cumorah is unconrmed. Fawn Brodie in her biography of
Smith: No Man Knows My History accepts Joseph Smith
Sr.s story on face value where he states that the family,
heard a rumor that Alvins body had been exhumed and
dissected. Fearing it to be true, the elder Smith uncovered the grave on September 25, 1824 and inspected the
corpse.[19]
The story of the exhumation of Alvins remains gained

new life with the discovery of Mark Hofmanns forged
Salamander Letter. The forger is believed to have borrowed heavily from the adavit of Willard Chase, published in the book Mormonism Unvailed in 1834. Chase
states that the angel told Joseph Smith to bring his brother
Alvin with him to obtain the plates.[20] Alvin died on
November 19, 1823, well before Smiths second visit to
the hill on September 22, 1824. Although Chases statement makes no further comment regarding Alvin, HofWith regard to the statement of Lillian Chynoweths death manns forgery adds a claim that Smith said to the an-
170
CHAPTER 6. FILMS
gel, he is dead shall I bring what remains but the spirit is

gone. This statement reintroduced speculation regarding
the exhumation of Alvins body for the purpose of satisfying the requirements for obtaining the plates. Jerald
and Sandra Tanner point out that the only known source
of such a requirement is the discredited Salamander Letter and suggest that Decker relied upon this letter as the
source of his claim.[21]
Author Dan Vogel, in his book Joseph Smith: The Making of a Prophet, speculates that the allegation is in fact
true and that Joseph Smith Sr. stated there was a rumor, or even started it himself, merely to create a pretext for the exhumation. Vogel suggests that the family would not have had to dig up Alvins grave in order
to see if it had been tampered with. Further, accepting
Chases testimony in Mormonism Unvailed, Vogel states
that the timing of the exhumation (September 25, close to
the equinox during which Lucy Mack Smith states Joseph
made his visits to Cumorah) further suggests it was part
of an attempt to secure the golden plates.[22]
6.4.3
Notes
[1] Lee is infamous for his involvement in the Mountain

Meadows massacre, for which he was eventually executed.
[8] The lm does not explain that allegations of satanic abuse

in Mormon temples were investigated by law enforcement agencies and found to be baseless, which was public knowledge before the making of Godmakers and Godmakers II. Some see this glaring omission as evidence of
Deckers bad faith.
[9] No actual evidence is produced by any of these parties to
support this claim. See also: Blood libel.
[10] This talisman is also discussed by Sandra Tanner in the
2007 video Search for the Truth.
[11] (Introvigne 1994, p. 154)
[12] (Tanner & Tanner 1993)
[13] (Introvigne 1994, pp. 166167)
[14] (Peterson & Ricks 1998, pp. 45 fn. 6)
[15] (Krakauer 2003, pp. 26667)
[16] Abrams, Garry (September 20, 1992), A Familys
Legacy of Death, Los Angeles Times, retrieved 2013-0820 listed Chynoweths death as suicide.
[17] Roberts, B. H. (1930), Blood Atonement,
Comprehensive History of The Church of Jesus Christ of
Latter-day Saints 4, Salt Lake City: Deseret News Press,
pp. 126137. Unveried online reprint
[2] The juxtaposition infers a relationship between the building and the individual, and the lm doesn't clarify that
there is no direct connection between the two.
[18] (Hill 1972)
[3] Spencer runs the anti-Mormon web site mazeministry.com.

Spencer has authored or co-authored
the books Mormonisms Temple of Doom, Whited
Sepulchers:The Hidden Language of the Mormon Temple,
Have You Witnessed to a Mormon Lately?, Beyond
Mormonism: An Elders Story, and a novel called Holy
Murder: Polygamys Blood.
[20] (Howe 1834, pp. 242243)
[4] The LDS Church acknowledges many changes to the

Book of Mormon, but claim they are matters of punctuations for the most part, and a very few changes for the sake
of clarication, and others to correct compositors errors
in the initial 1829 printing.
[5] This statement appears to be related to lineage statements
that are made in the Mormon Patriarchal Blessing, in
which members are adopted into a lineage of Israel. Although many are said to be from Ephraim, other lineages
are also claimed.
[6] This appears to be based upon a very literal reading of
a statement attributed to Joseph Smith, which says that
the result of baptism was to purge out the old blood, and
make the convert actually of the seed of Abraham. Smith,
Joseph F. (1977), Teachings of the Prophet Joseph Smith,
p. 150
[7] The source of Deckers repeated assertions of endless celestial sex is not specied. The line rst appeared in the
original movie The God Makers.
[19] (Brodie 1971, p. 28)
[21] (Tanner & Tanner 1993, p. 7)

[22] (Vogel 2004, pp. 567)
6.4.4 References
Anderson, Richard Lloyd (Aug 1987), The Alvin
Smith Story: Fact and Fiction, Ensign (Salt Lake
City, Utah: LDS Church): 58, retrieved 2007-0220.
Brodie, Fawn M (1971), No Man Knows My History,
New York: Alfred A. Knopf, ISBN 0-679-73054-0.
Hill, Marvin S. (1972), Joseph Smith and the 1826
Trial: New Evidence and New Diculties (PDF),
BYU Studies (Provo, Utah: Brigham Young University) 12 (2).
Howe, Eber Dudley (1834), Mormonism Unvailed,
Painesville, Ohio: Telegraph Press. See also:
Mormonism Unvailed
Introvigne, Massimo (Spring 1994), The Devil
Makers: Contemporary Evangelical Fundamentalist Anti-Mormonism, Dialogue: A Journal of Mormon Thought 27 (1).
6.7. SEARCH FOR THE TRUTH (FILM)
171
Jacobs, Marlin L (1985), (Review of) The Mormon the 2011 book Prophets Prey: My Seven-Year InvestigaCorporate Empire, SHIELDS, retrieved 2007-03- tion into Warren Jes and the Fundamentalist Church of
15.
Latter-Day Saints. It was produced by Katherine LeBlond
and Sam Brower, the author of the book, for Showtime
Krakauer, Jon (2003), Under the Banner of Heaven: and Imagine Entertainment. It premiered at the 2015
A Story of Violent Faith, Doubleday, ISBN 0-385- Sundance Film Festival and will have its television pre50951-0.
miere on October 10, 2015. The lms subject matter is
Warren
Jes, the president of the Fundamentalist Church
Peterson, Daniel C; Ricks, Stephen (Oct 1998),
of
Jesus
Christ of Latter-Day Saints, who is now running
Oenders for a Word: How Anti-Mormons Play
his
religion
from the connes of the Texas state prison,
Word Games to Attack the Latter-day Saints, Provo,
where
he
is
serving
out a sentence of life plus twenty years
Utah: Foundation for Ancient Research and Morfor
the
rape
of
12and 13-year-old girls. The score is
mon Studies (FARMS), ISBN 0-934893-35-7.
written by Nick Cave and Warren Ellis.[1]
Tanner, Jerald and Sandra (1993), Problems in the
Godmakers II, Salt Lake City, Utah: Utah Light6.6.1 Background
house Ministry.
Berg was approached by Sam Brower and Jon Krakauer
with the idea for the lm.[2] Both Brower and Krakauer
are heavily here featured as witnessesthe lm argues, in
The God Makers II at the Internet Movie Database fact, that they played a major role in Jess captureand
the men take consulting producer and executive producer
credits respectively. The twosome make engaging if con The God Makers II on Google Video
trasting guides through the complex story, with Krakauer
The God Makers II DVD produced by Jeremiah coming across as the wisecracking, cerebral counterpoint
Films
to Browers burly man-of-action.[3]
6.4.5
External links
The God Makers II: Under Fire From Within and

Without, Jerald and Sandra Tanner, Salt Lake City
Messenger, April 1993.
Charges Against the God Makers by the NCCJ: A
Response Ed Deckers response to criticism of The
God Makers II.
6.6.2 Awards
Writers Guild of America Award for Best Adapted
Screenplay - pending
6.6.3 References
6.5 The Man with 80 Wives

The Man With 80 Wives is a British documentary that
aired on Channel 4 on July 19, 2006. It featured journalist Sanjiv Bhattacharya, trying to nd the whereabouts of
the Fundamentalist Church of Jesus Christ of Latter Day
Saints leader, Warren Jes.
6.5.1
References
6.5.2
External links
The Man with 80 Wives at the Internet Movie

Database
Channel4.com
[1] Felperin, Leslie. "'Prophets Prey': Sundance Review.

The Hollywood Reporter. Retrieved February 10, 2015.
[2] Schindel, Dan. Sundance 2015: Amy Berg Discusses
Prophets Prey and Acquiring New Footage of Warren
Jes. Retrieved February 10, 2015.
[3] Leslie Felperin. Amy Bergs 'Prophets Prey': Sundance
Review - Hollywood Reporter. The Hollywood Reporter.

Prophets Prey at the Internet Movie Database
6.7 Search for the Truth (lm)
Search for the Truth (also known by the name Jesus Christ/Joseph Smith in its DVD form) is an anti6.6 Prophets Prey
Mormon video produced by Tri-Grace Ministries. The
video begins with the claim that Jesus Christ and Joseph
Prophets Prey is a 2015 American documentary lm di- Smith were two of the worlds most prominent and inrected by Amy J. Berg. The lm is an adaptation of uential men. It then presents what it claims to be the
172
CHAPTER 6. FILMS
teachings of Joseph Smith and contrasts them to what it

claims to be the teachings of Jesus Christ. A question is
raised regarding whether the movements which the video
classies as Christianity and Mormonism are compatible, despite the claim by both that Jesus is the Christ.
The video takes portions of the Book of Mormon and
compares it to the Bible. The video implies that you have
to follow Jesus or Joseph Smith but not both.
6.7.1
Distribution
The production of the DVD was funded by an exMormon businessman who nanced the project by selling
stock in his company.[1] The video was distributed by
many groups, one of which was called Concerned Christians, Inc.: the same group that initially distributed the
lm The God Makers in 1982. The producers claim that
the video was made out of love for the Mormon people.[2]
The video distributed around 500,000 videos in Utah and
5,000 in the Palmyra New York region.[3] A letter of instruction was included with copies of the DVD to those
that were to perform the initial door-to-door distribution,
several days before the 177th Annual General Conference
of the church that was held on March 31 and April 1,
2007:
This video is to be viewed by CHRISTIANS ONLY until AFTER the nation-wide
distribution which is scheduled for March 25,
2007. In-other-words, do not allow any Mormon people to view the video or learn of our intended evangelistic outreach until after March
25, 2007. Why such extreme caution? If the
leadership of the Mormon cult learns of our
plans, they will publicly instruct their people
not to watch the video and many Mormons will
blindly obey.[4]
FairMormon, has stated that the numerous mischaracterizations, misrepresentations, errors, and outright falsehoods found on the DVD make it dicult for believing
Latter-day Saints to see that expression of love as sincere. [5] To add to contoversies made by the DVD, it is
nowhere stated in the letter to distributors that they intend
to show love to Mormons, only to shut down the Mormon
machine and lead a multitude of lost souls out of this cult
and into a personal relationship with Jesus Christ. (assuming that members of the Church of Jesus Christ of
Latter-Day Saints don't already have a relationship with
Jesus). [6]
6.7.2 Content
Nature of God and Jesus Christ
Dr. Phil Roberts (President, Midwestern Baptist Theological Seminary), claims that the Jesus of Mormonism
is dierent than the Jesus of the Bible. Roberts claims
that Mormons believe that God became a god by adherence to a system of Mormonism in a previous world in a
previous life.[7]
Dr. John Whitcomb (Theology Professor, Old Testament
Scholar), quotes and interprets passages from the Bible
to support this claim. Referring to Pauls statement in 1
Corinthians 8:4 about many gods and many lords, Whitcomb points to his head and states that that the Bible says
through the Apostle Paul theyre only in here.
Dave Hunt (Author and Founder, The Berean Call Ministries) states that the serpent in the Garden of Eden
promised Eve that she could become a god.[8] Hunt
continues by claiming that Brigham Young said that the
devil told the truth.[9]
Charles Larson (Historian, Author) claims that the Book

of Abraham, one of the Mormon standard works of scripture, authorizes lying by God, and states that the account
of Abraham claiming that his wife was his sister, is simThe letter goes on to say that the Mormon Church is vul- ilar to the Bible version only in the book of Abraham god
nerable. We rmly believe that with enough exposure, is telling Abraham to lie.[10]
Mormonism will crumble and become a shadow of what President Gordon B. Hinckley, President of The Church
it is today.
of Jesus Christ of Latter-day Saints, is misquoted[11] as
Slick actions by Evangelicals were continued in the letter which spoke of HANGING THE DVD ON DOOR
KNOBS THE VIDEO DOES THE TALKING and, in
fact, we do not advise or encourage interaction with Mormon people until sometime after the distribution is complete. They continue to justify this reason because they
believed that the DVD exposes the false teachings of
the Mormon cult. and As a result, people who view the
video are much less likely to be converted to Mormonism
and these people often use the information found in the
DVD to challenge their LDS neighbors and/or LDS missionaries. In the DVD itself, it states that This video has
been produced out of love for our Lord Jesus Christ and
love for our Mormon and Christian friends. However,
saying, No I dont believe in the traditional Christ. The

traditional Christ of whom they speak is not the Christ
of whom I speak, for the Christ of whom I speak has
been revealed in this, the dispensation of the fullness of
times.[12]
Character of Joseph Smith
A quote from the Bible (Ephesians 2:8-9) regarding
boasting is juxtaposed with a quote from Joseph Smith
in which he claims to boast.[13]
The narrator repeats a quote from Brigham Young, in
which he claims that no man or woman in this dispensa-
173
tion will ever enter the celestial kingdom of god without which he confesses that No book of Mormon location
the consent of Joseph Smith.[14]
is known. It is stated that not even one coin has been
It is claimed that Mormons believe that their godhood found, and that coins were mentioned as being common
rests on the act of polygamy, based upon a quote made in Josephs writings.
by Brigham Young in 1866: The only men who become Joel Kramer (Director, Living Hope Ministries) relates
Gods, even the sons of God, are those who enter into that his group went to the Middle East and Central Amerpolygamy.[15]
ica and talked to experts in archaeology and anthropology. Kramer states that in all cases that they found the
historical reliability of the Bible and that for the Book
First Vision
of Mormon it was non-existent.
It is stated that nine dierent versions of Joseph Smiths
rst vision were recorded.[16] The on-screen list includes
both accounts of the rst vision that is claimed to have
occurred in the Sacred Grove and several accounts of the
visit of an angel in Smiths bedroom. The onscreen list
shows the following accounts:
Floyd McElveen (Author and Lifetime Evangelist) adds

that Joseph Smith claimed there were huge cites thirty
eight cities in the Americas, but that not one single city
has ever been dug up. [26] McElveen adds, would you
want to base your eternity on something that is totally unknown?
1. 1827 A spirit appears to Joseph telling him of a

record on gold plates at age 17.[17]
Sandra Tanner (President, Utah Lighthouse Ministry)

notes that the LDS Church will not commit itself to a
specic map of Book of Mormon lands.
2. 1827 An angel appears to Joseph telling him he

has been chosen to be a prophet and bring forth a Prophecies
record on gold plates at age 18.[18]
Joseph Smith is claimed to have described the inhabi3. 1830 An angel tells Joseph where to nd a secret
tants of the moon as being about six-foot tall, dressed like
treasure. Joseph returns once a year for several years
Quakers, and living to be about 1000 years old.[27] The
before obtaining the plates.[19]
narrator adds that Since Neal Armstrongs walk on the
[20]
moon in 1969, we now know there are no Quaker look4. 1832 Jesus Christ appears to Joseph at age 15.
ing people on the moon. In addition, Brigham Young
5. 1834 Angel appears to Joseph in his bedroom at thought that the sun was also inhabited.[28]
age 17.[21]
6. 1835 Two personages appear to Joseph in grove at Occult
age 14.[22]
The video notes that on March 15, 1842, Joseph Smith
7. 1835 Many angels appear to Joseph in grove at age
joined the Masons, which is claimed by the narrator to
14.[23]
be an organization that believes that Jesus is not divine.
8. 1838 God the Father and Jesus appear to Joseph It is further claimed that certain Mormon practices and
architecture have Masonic overtones.
in grove at age 14.
9. 1844 Two unidentied personages appear to
Joseph at age 14.[24]
The video cites comments made by LDS historian Dr.

Reed Durham regarding an item referred to as the
Jupiter Talisman, which is said to have been owned by
Joseph Smith. The narrator refers to this as an occultic item whose talismatic magic is said to bring riches,
power and women to its possessor.[29] The narrator claims
that the talisman was found in Josephs pocket the day he
died in Carthage.[30]
The narrator claims that Brigham Young denied that the

Lord came to Joseph Smith in the rst vision. Several
sentences from a speech given by Brigham Young are
shown which state, The Lord did not comebut He
did send His angel to this same obscure person, Joseph
Smithand informed him that he should not join any re- The video includes a segment copied from the 1982 lm
The God Makers, which shows what it claims to be a religious sects of the day[25]
enactment of Mormon temple rituals.
Archaeology
Translator
The narrator states that because Joseph Smiths writings
are now over 150 years old, that they should be easily The narrator states that Joseph Smith boasted the bold
validated by historical and archaeological evidences. A claim that the Book of Mormon was the most accurate
1969 quote by BYU professor Dee Green is referenced in book in existence.[31]
174
CHAPTER 6. FILMS
6.7.3
Response
the FAIR Wiki web site one week before the initial distribution of the DVD.[35] In addition, the LDS aliated
The Church of Jesus Christ of Latter-day Saints re- Foundation for Ancient Research and Mormon Studies
sponded with a news release, part of which stated,
posted a page with links to articles written by Mormon
scholars which deal directly with subjects addressed in
the video.[36]
The Church of Jesus Christ of Latter-day
Saints has weathered such attacks throughout
its history. At a time when the Church is grow6.7.4 Notes
ing strongly throughout the world, its not surprising that some groups try to curb that growth
[1] McKeever 2007
in such ways.[32]
The Anti-Defamation League, an advocacy group which
ghts anti-Semitism, condemned the video as nothing
more than 'Mormon bashing'. Bill Straus, Regional Director of the Anti-Defamation League, stated,
This is the same kind of plain, oldfashioned Mormon-bashing that Jim Robertson and his group have been spewing for
over a quarter-of-a-century. The only dierence is that back then, it was the lm, 'The
God Makers,' and today its the DVD, 'Jesus
Christ/Joseph Smith.' It was wrong then, and
its wrong now.[33]
[2] The purpose of The God Makers, according to Concerned

Christians, was also to reach out in love to those lost in
Mormonism. See Eagle, Donald Alvin (Summer 1985),
One Communitys Reaction to The Godmakers, Dialogue: A Journal of Mormon Thought 18 (2): 1623, retrieved 2007-04-20.
[3] Anti-Mormon DVD annoys Mormons, United Press International, Apr 28, 2007, retrieved 2007-05-24
[4] Letter of Instruction to Distributors
[5] FAIRMormon, Response to Jesus Christ/Joseph Smith or
Search for the Truth DVD
[6] Letter of Instruction to Distributors with commentary
[7] The same claim is made in the 1982 lm The God Makers,
Through obedience to Mormon teaching and death and
resurrection, he proved himself worthy, and was elevated
to godhood.
The LDS Church noted in its news release that, The Jewish Anti-Defamation League in Phoenix promptly condemned the distribution, saying that 'hate directed at any
[8] Genesis 3:4-5, And the serpent said unto the woman, Ye
of us is hate directed at all of us.'" Bill McKeever, Direcshall not surely die: For God doth know that in the day ye
tor of an organization called the Mormonism Research
eat thereof, then your eyes shall be opened, and ye shall
Ministry, sent a letter to the First Presidency of The
be as gods, knowing good and evil.
Church of Jesus Christ of Latter-day Saints protesting
what he called the churchs tacit approval of the Anti- [9] Young 1873, p. 4 Young states, Now for mother Eve.
The evil principle always has and always will exist. Well,
Defamation Leagues condemnation of the video. Mca certain character came along, and said to Mother Eve,
Keever states, I wish to express my indignation at your
`The Lord has told you that you must not do so and so, for
churchs tacit approval of the Anti-Defamation Leagues
if you do you shall surely die. But I tell you that if you
accusation of hatred towards Christians who were indo not do this you will never know good from evil, your
volved in a recent DVD distribution. It is one thing to diseyes will never be opened, and you may live on the earth
agree with the content of the DVD, but it is quite another
forever and ever, and you will never know what the Gods
to accuse them of being motivated by hate. He concludes
know.' The devil told the truth, what is the mystery about
by stating, With all the talk of repentance at your last
it? He is doing it today. He is telling one or two truths
conference, I think you need to lead by example and ofand mixing them with a thousand errors to get the people
to swallow them. I do not blame Mother Eve, I would not
fer an apology to the thousands of Christans you have ofhave had her miss eating the forbidden fruit for anything
fended with this false accusation.[34] McKeever followed
in the world.
up on this letter with an article posted in the Christian
Examiner Online, in which he claimed that the Mormon [10] Abraham 2:22-24, And it came to pass when I was come
Church went into one of its most hypocritical frenzies in
near to enter into Egypt, the Lord said unto me: Behold,
modern times. Claiming that the media in Utah is either
Sarai, thy wife, is a very fair woman to look upon; Thereowned by the LDS Church or is sympathetic to it, McKfore it shall come to pass, when the Egyptians shall see
her, they will sayShe is his wife; and they will kill you,
eever claimed that "[t]alk show hosts did their best to stir
but they will save her alive; therefore see that ye do on
up their listeners against the 'religious bigots who dared
this wise: Let her say unto the Egyptians, she is thy sister,
come onto 'our property' with their 'message of hate.'"[1]
The Foundation for Apologetic Information & Research
(FAIR), a non-prot organization specializing in Mormon
apologetics, produced a point-by-point rebuttal of inaccuracies and exaggerations in the video. This was posted on
and thy soul shall live.; Genesis 12:11-13, And it came

to pass, when he was come near to enter into Egypt, that
he said unto Sarai his wife, Behold now, I know that thou
art a fair woman to look upon: Therefore it shall come
to pass, when the Egyptians shall see thee, that they shall
say, This is his wife: and they will kill me, but they will
save thee alive. Say, I pray thee, thou art my sister: that it
may be well with me for thy sake; and my soul shall live
because of thee.
[11] This misquote was acknowledged in a post production
amendment
[12] Church News, June 20, 1998, p.7. The correct quote is,
No I don't. The traditional Christ of whom they speak is
not the Christ of whom I speak. For the Christ of whom
I speak has been revealed in this the dispensation of the
fullness of times.
[13] Smith had quoted 2 Cor. 11:16-18 in which Paul states,
I say again, Let no man think me a fool; if otherwise,
yet as a fool receive me, that I may boast myself a little.
That which I speak, I speak it not after the Lord, but as
it were foolishly, in this condence of boasting. Seeing
that many glory after the esh, I will glory also.; History
of the Church, Vol. 6, pp=408409, President Joseph
Smith read the 11th Chap. 2 Corinthians. My object is to
let you know that I am right here on the spot where I intend
to stay. I, like Paul, have been in perils, and oftener than
anyone in this generation. As Paul boasted, I have suered
more than Paul did. I should be like a sh out of water, if
I were out of persecutionsGod is in the still small voice.
In all these adavits, indictments, it is all of the devilall
corruption. Come on! ye prosecutors! ye false swearers!
All hell, boil over! Ye burning mountains, roll down your
lava! for I will come out on the top at last. I have more to
boast of than ever any man had. I am the only man that
has ever been able to keep a whole church together since
the days of Adam. A large majority of the whole have
stood by me. Neither Paul, John, Peter, nor Jesus ever
did it. I boast that no man ever did such a work as I. The
followers of Jesus ran away from Him; but the Latter-day
Saints never ran away from me yet. You know my daily
walk and conversation. I am in the bosom of a virtuous
and good people. How I do love to hear the wolves howl!
When they can get rid of me, the devil will also go.
[14] Young 1859, p. 289. It should be noted that the same
claim is made in the 1982 lm The God Makers, which
states, The Mormons teach that everyone must stand at
the nal judgment before Joseph Smith, the Mormon Jesus, and Elohim.
[15] Young 1866, p. 269 Young states, if you have in your
hearts to saywe will not, therefore, be polygamists lest
we should fail in obtaining some earthly honor, character
and oce, etc,"-the man that has that in his heart, and
will continue to persist in pursuing that policy, will come
short of dwelling in the presence of the Father and the
Son, in celestial glory. The only men who become Gods,
even the Sons of God, are those who enter into polygamy.
Others attain unto a glory and may even be permitted to
come into the presence of the Father and the Son; but they
cannot reign as kings in glory, because they had blessing
oered unto them, and they refused to accept them.; Ed
Decker uses the same quote by Brigham Young in The
God Makers II.
[16] Four of the accounts listed are actually a description of the
visit of the Angel Moroni rather than the rst vision in
175
the grove. In addition to the accounts listed in the video,

there are 11 additional accounts of the rst vision listed
by FAIR.
[17] Third-hand account of the visit of the angel Moroni to
Joseph Smith given by Willard Chase, who claimed to
have heard if from Smiths father, Joseph Smith Sr. (See
Mormonism Unvailed), Adavit of Willard Chase. In
the month of June, 1827, Joseph Smith, Sen., related to
me the following story: That some years ago, a spirit had
appeared to Joseph his son, in a vision, and informed him
that in a certain place there was a record on plates of gold,
and that he was the person that must obtain them, and this
he must do in the following manner
[18] Third-hand account of the visit of the angel Moroni from
the Rev. John Clarks recollections of an interview with
Martin Harris. (John Clark, Gleanings by the Way, 1842,
p. 225) Clark states, I have been able to recall several particulars that had quite glided from my memory.According to Martin Harris, it was after one of
these night excursions, that Jo, while he lay upon his bed,
had a remarkable dream. An angel of God seemed to approach him, clad in celestial splendor. This divine messenger assured him that he, Joseph Smith, was chosen of
the Lord to be a prophet of the Most High God, and to
bring to light hidden things, that would prove of unspeakable benet to the world. He then disclosed to him the
existence of this golden Bible, and the place where it was
deposited...
[19] Second-hand account of the visit of the angel Moroni from
Peter Bauders recollection of an interview with Smith
(Peter Bauder,The Kingdom and the Gospel of Jesus Christ,
1834, pp. 36-38) Bauder recalls that, an angel told him
he must go to a certain place in the town of Manchester,
Ontario County, where was a secret treasure concealed,
which he must reveal to the human family. He went, and
after the third or fourth time, which was repeated once a
year, he obtained a parcel of plate resembling gold
[20] Smith 2002, pp. 48 First-hand account of the earliest
known writing by Joseph Smith concerning the rst vision. Both the rst vision in the grove and later visit by
the Angel Moroni are recorded: while in <the> attitude of calling upon the Lord <in the 16th year of my
age> a piller of re light above the brightness of the sun at
noon day come down from above and rested upon me and I
was lled with the spirit of god and the <Lord> opened the
heavens upon me and I saw the Lord and he spake unto me
saying Joseph <my son> thy sins are forgiven thee. go thy
<way> walk in my statutes and keep my commandments
behold I am the Lord of glory I was crucifyed for the world
that all those who believe on my name may have Eternal
life <behold> the world lieth in sin and at this time and
none doeth good no not one they have turned aside from
the gospel and keep not <my> commandments they draw
near to me with their lips while their hearts are far from
meand it came to pass when I was seventeen years of
age I called again upon the Lord and he shewed unto me
a heavenly vision for behold an angel of the Lord came
and stood before me and it was by night and he called me
by name and he said the Lord had forgiven me my sins
and he revealed unto me that in the Town of Manchester
176
CHAPTER 6. FILMS
Ontario County N.Y. there was plates of gold upon which

there was engravings which was engraven by Maroni
[21] Account of the visit of angel Moroni, written by Oliver
Cowdery and published in the October 1835 edition of
the Latter-day Saint periodical Messenger and Advocate.
[22] Recorded by Warren Parrish. This was recorded in an interview between Joseph Smith and Robert Matthias, and
describes the rst vision with two personages, many angels in addition, and the visit by an angel at age 17. a
pillar of re appeared above my head, it presently rested
down upon me head, and lled me with Joy unspeakable,
a personage appeard in the midst of this pillar of ame
which was spread all around, and yet nothing consumed,
another personage soon appeard like unto the rst, he said
unto me thy sins are forgiven thee, he testifyed unto me
that Jesus Christ is the Son of God; <and I saw many
angels in this vision> I was about 14 years old when I
received this rst communication; When I was about 17
years old I saw another vision of angels in the night season
after I had retired to bed.
[23] Smith 2002, p. 84 In an interview with Erastus Holmes,
Warren Parrish recorded that Smith stated, I received the
rst visitation of Angels which was when I was about 14
years old and also the visitations that I received afterward,
concerning the book of Mormon
[24] 1844 book on religions in the United States by I. Daniel
Rupp
[25] The edited version of the quote used in the video can be
found in Sandra Tanners book, Mormonism: Shadow or
Reality (Tanner 1992). The source quote found in Journal
of Discourses (Young 1855, p. 171) states, The Lord did
not come with the armies of heaven, in power and great
glory, nor send His messengers panoplied with aught else
than the truth of heaven, to communicate to the meek, the
lowly, the youth of humble origin, the sincere enquirer after the knowledge [knowledge] of God. But He did send
His angel to this same obscure person, Joseph Smith jun.,
who afterwards became a Prophet, Seer, and Revelator,
and informed him that he should not join any of the religious sects of the day, for they were all wrong.
[26] McElveen is the author of the book The Mormon Illusion,
and also appears in The God Makers.
[27] Young Womens Journal, vol. 3, pg 263-264, Patriarchal
Blessings Books 9:294-295
[28] Young 1870, p. 271. So it is with regard to the inhabitants of the sun. Do you think it is inhabited? I rather
think it is. Do you think there is any life there? No question of it; it was not made in vain. It was made to give
light to those who dwell upon it, and to other planets; and
so will this earth when it is celestialized. Every planet in
its rst rude, organic state receives not the glory of God
upon it, but is opaque; but when celestialized, every planet
that God brings into existence is a body of light, but not
till then.
[29] The same claims regarding the Jupiter Talisman are
made by Ed Decker in the lm The God Makers II.
[30] Dr. Durham responded to this claim in the 1994 book The
Truth About The God Makers (Schars 1994). Durham
states, I nd no primary evidence that Joseph Smith ever
possessed a Jupiter talisman. The source for my comment
was a second-hand, late source. It came from Wilford
Wood, who was told it by Charlie Bidaman, who was told
it by his father, Lewis Bidaman, who was Emmas second
husband and a non-Mormon not too friendly to the LDS
Church. So, the idea that the Prophet had such a talisman
is highly questionable!"
[31] Smith 1977, p. 194. Smiths statement was, I told the
brethren that the Book of Mormon was the most correct
of any book on earth, and the keystone of our religion, and
a man would get nearer to God by abiding by its precepts,
than by any other book.
[32] Response to DVD, The Church of Jesus Christ of Latterday Saints, Mar 29, 2007, retrieved 2007-05-24
[33] ADL Condemns Mormon-Bashing
Defamation League, Mar 27, 2007
DVD,
Anti-
[34] McKeever, Bill (Apr 4, 2007), Open Letter to the First

Presidency Regarding the Charge of Hatred, Mormonism
Research Ministry, retrieved 2007-05-24
[35] Search for the Truth DVD
[36] Response to Search for the Truth DVD
6.7.5 References
McKeever, Bill (June 2007), When disagreement is
labeled hate, Keener Communications Group, retrieved 2007-05-30.
Schars, Gilbert W (1994), The Truth About The
God Makers, Bookcraft, ISBN 0-88494-963-X.
Smith, Joseph Fielding (June 1977), Teachings of
the Prophet Joseph Smith, Deseret Book, ISBN 087579-243-X.
Smith, Joseph (2002), Jessee, Dean C, ed., The Personal Writings of Joseph Smith, Deseret Book Company, ISBN 1-57345-787-6.
Tanner, Jerald and Sandra (1992), Mormonism:
Shadow or Reality, Salt Lake City, Utah: Utah
Lighthouse Ministry, ISBN 99930-74-43-8.
Young, Brigham (Feb 18, 1855), The Constitution and Government of the United States-Rights
and Policy of the Latter-day Saints, Journal of Discourses 2, retrieved 2007-05-23.
Young, Brigham (Oct 9, 1859), Intelligence, Etc,
Journal of Discourses 7, retrieved 2007-05-23.
Young, Brigham (Aug 19, 1866), Delegate
Hooper-Benecial Eects of Polygamy-Final Redemption of Cain, Journal of Discourses 11, retrieved 2007-05-30.
6.8. SONS OF PERDITION (FILM)
177
Young, Brigham (July 24, 1870), The Gospel-The sonal perspective of the exiled boys.[5] As described by
One-Man Power, Journal of Discourses 13, re- one lm reviewer:
trieved 2007-05-25.
Young, Brigham (June 18, 1873), DISCOURSE by
President Young delivered in the New Tabernacle,
Salt Lake City, Sunday Afternoon, June 8, 1873,
Deseret News: 4.
6.7.6
External links
Search for the Truth video

Response to the video from the LDS aliated Foundation for Apologetic Information and Research
(FAIR)
Mormon response to Jesus Christ/Joseph Smith
(Google video)
6.8 Sons of Perdition (lm)

Sons of Perdition is a 2010 documentary lm featuring a
behind-the-scenes look into the lives of teenagers exiled
from their families and community by Warren Jes, selfproclaimed prophet of the Fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS Church).[1] Sons of
Perdition premiered at the Tribeca Film Festival in New
York on April 24, 2010, having sold out at the box oce
within one hour from the time tickets went on sale.[2]
Sons of Perditions concentration on Joe,

Bruce, and Samand, to a lesser extent, their
exiled compatriotsis a shrewd one, allowing
for a focused examination of the toll wrought by
such an upbringing on teens undergoing the process of self-denition. Less a denitive historical account of American polygamy than a study
of a very particular strain of post-traumatic
stress disorder, Measom and Mertens doc is
cautiously inspiring in its snapshot of independence blossoming amidst oppression, heartbreaking in its empathetic portrayal of lost
young men permanently scarred by their elders,
and infuriating in its clear-sighted depiction of
the criminal and emotional horrors perpetrated
in the service of religious psychosis.[5]
Measom and Merten found the subject matter appealing
in part because of their own experience of having abandoned the Mormon faith they grew up in.[1]
6.8.2 Cast
The documentary features three teenage boys, Sam Zitting, Joseph Broadbent, and Bruce Barlow. At the time of
lming, all three were living in St. George, Utah, having
left the dictates of Warren Jes and the FLDS Church,
whose members resided in the ArizonaUtah twin cities
of Colorado City and Hildale (known also as the Crick or
6.8.1 Background
Short Creek). The lm also features Utah private investiSons of perdition is a term used by some Latter Day gator Sam Brower.[6]
Saint denominations, including the FLDS Church, to describe former members who have apostatized from their
religion and faith. The term is derogatory and intended to 6.8.3 Recognition
convey unholiness, sin and evil. Within the FLDS Church
in the border towns of Colorado City, Arizona, and
Tribeca Film Institute
Hildale, Utah, under the severe rule of prophet Warren
Jes, hundreds of teenage boys were exiled from their
homes and families among the FLDS faithful for infrac- The lm received a grant from the Gucci Tribeca Docutions such as wearing short-sleeved shirts, listening to mu- mentary Fund in 2008.
sic or talking to girls.[3] Whether forced out by church
leadership or a deliberate choice to escape the harsh environment, the exiled teenage boys were shunned by their Tribeca Film Festival 2010
families and community. As a result of their limited education and lifelong insulation from the world apart from On April 24, 2010 Sons of Perdition made its debut at
their polygamous community, these "Lost Boys" were ill- the Tribeca Film Festival premiere in New York, having
equipped to manage life on the outside of the church .[4] been selected from more than 5,000 submissions from 38
Many of the youngsters turned to drugs or alcohol to cope countries.[7]
with the traumatic separation; others found themselves in The Tribeca Film Festival was founded by actor-director
trouble with the law.[3]
Robert De Niro.[8] On the opening day of the 2010 fesDirectors Tyler Measom and Jennilynn Merten followed tival, De Niro named Sons of Perdition as one of his fathese Lost Boys for four years to bring to the lm the per- vorites of the festival.[8]
178
CHAPTER 6. FILMS
Silverdocs Documentary Festival 2010

The AFI-Discovery SilverDocs Documentary Film Festival, founded in 2003 by the American Film Institute
and the Discovery Channel, is a pre-eminent international
documentary lm festival held annually at the AFI Silver
Theater in the Washington, D.C. area.[9]
[6] Jenni Miller (15 April 2010).

Festival Faces.
TribecaFilm.com. Retrieved 1 May 2010. External link
in |work= (help)
[7] Rebecca Pahle (10 March 2010). Tribeca Announces
First Films in 2010 Lineup. MovieMaker. Retrieved 2
May 2010.
In 2010, Sons of Perdition was selected from more than [8] Tribeca Film Festival Shaking up Indie Distribution.
New York Times. 20 April 2010.
two thousand submissions as one of eleven documentary
lms to compete at the festivals 2010 Sterling U.S. Fea- [9] SILVERDOCS Announces Festival Winners. Business
ture Competition.[10][11] Regarding the quality of docuWire. 20 June 2006.
mentary submissions in 2010, Silverdocs artistic director, Sky Sitney, noted, "[W]e received more high-quality [10] Brooks, Brian (25 May 2010). SilverDocs Unveils U.S.
and World Competition Films for June Fest. [www.
submissions than ever before, making it harder than ever
indiewire.com Indiewire]. Retrieved 25 June 2010.
to select the lms for the 2010 program. This Festival
slate represents the very best the documentary form has [11] AFI-Discovery Channel Silverdocs Documentary Festito oer. [12]
val Announces Slate. AFI-Discovery SilverDocs DocBroadcast acquisition and debut
Based on the lms success at the Tribeca Film Festival,
Sons of Perdition was acquired by the Oprah Winfrey Network and made its broadcast debut in June 2011.[13]
6.8.4
umentary Press Kit. 27 May 2010. Retrieved 25 June

2010.
[12] Hazelton, John (25 May 2010). Silverdocs festival reveals competition line-up. [www.screendaily.com Screen
Daily]. Retrieved 26 June 2010.
[13] Measom, Tyler (December 2011). Sons of Perdition on
DVD. Tribeca Film Institute. Retrieved 2014-07-30.
See also
Apostate
6.8.6 References
FLDS
Tribeca Film Guide: Sons of Perdition
Lost boys (Mormon fundamentalism)
MovingPictures Review:
Sons of Perdition(Directors Tyler Measom and Jennilyn Merten
follow the boys as they try to nd a home, and,
while the boys remain relentlessly openhearted and
somehow innocent, theyre also slowly learning to
close o their hearts from intimate contact with
anyone.)
Outer darkness
Son of perdition (Mormonism)
Warren Jes
6.8.5
Notes
[1] Rosanne Colletti (24 April 2010). The Sons of Perdition in Person. NBC New York. Retrieved 1 May 2010.
External link in |publisher= (help)
[2] Means, Sean (2010-04-30). Summer movies: 'Sons of
Perdition' proles FLDS exiles. Salt Lake Tribune. Retrieved 2014-07-30.
[3] St Germain, Patrice (1 August 2007). On Their Own:
FLDS exiles learn to cope with life after polygamy. St.
George Spectrum.
[4] Hundreds of 'Lost Boys Expelled by Polygamist Community. ABC News. 15 June 2005. Retrieved 1 May
2010. External link in |publisher= (help)
[5] Nick Shager (23 April 2010). Tribeca Film Festival:
Sons of Perdition. Slant Magazine. Retrieved 29 April
2010. External link in |publisher= (help)
Tribeca Film Festival: Faces of the Festival(Tyler

Measom and Jennilyn Merten became much more
than outsiders and lmmakers. Sons of Perdition
is an emotionally engaging and shocking look at
the FLDS Church through the eyes of Sam, Joe,
and Bruce, three teens who decided that life inside
the Crick, aka Colorado City, AZ, among the strict
polygamists under Warren Jes control, was not
what they wanted for themselves)
Making Of: Tribeca Festival News(Sons of Perdition selected to premiere at World Documentary
Competition: For a group of teenage boys, the desire
for autonomy means banishment from their homes
and families)
Nick Shager Review: Sons of Perdition(...snapshot
of independence blossoming amidst oppression,
heartbreaking in its empathetic portrayal of lost
young men permanently scarred by their elders, and
6.8. SONS OF PERDITION (FILM)

infuriating in its clear-sighted depiction of the criminal and emotional horrors perpetrated in the service
of religious psychosis)
Joseph Smigelski Synopsis via Hungton Post
Tribeca Film Festival World Documentary Features
6.8.7
External links
Sons of Perdition at the Internet Movie Database

Ocial website
Tribeca Film Festival Ocial Site
179
Chapter 7
Mountain Meadows Massacre

7.1 Mountain Meadows massacre
were spared.
Following the massacre, the perpetrators hastily buried

the victims, leaving the bodies vulnerable to wild animals and the climate. Local families took in the surviving children, and many of the victims possessions were
auctioned o. Investigations, after interruption by the
American Civil War, resulted in nine indictments during
1874. Of the men indicted, only John D. Lee was tried in
a court of law. After two trials in the Utah Territory, Lee
was convicted by a jury, sentenced to death, and executed
The wagon train, mostly families from Arkansas, was by Utah ring squad on March 23, 1877.
bound for California on a route that passed through the Today, historians attribute the massacre to a combination
Utah Territory, during a conict later known as the Utah of factors, including war hysteria about possible invasion
War. After arriving in Salt Lake City, the BakerFancher of Mormon territory and hyperbolic Mormon teachings
party made their way south, eventually stopping to rest at against outsiders, which were part of the excesses of the
Mountain Meadows. While the emigrants were camped Mormon Reformation period. Scholars debate whether
at the meadow, nearby militia leaders, including Isaac C. senior Mormon leadership, including Brigham Young, diHaight and John D. Lee, made plans to attack the wagon rectly instigated the massacre or if responsibility lay with
train.
the local leaders in southern Utah.
The Mountain Meadows massacre was a series of attacks on the BakerFancher emigrant wagon train, at
Mountain Meadows in southern Utah. The attacks began on September 7 and culminated on September 11,
1857, resulting in the mass slaughter of most in the emigrant party by members of the Utah Territorial Militia
from the Iron County district, together with some Paiute
Native Americans.
The militia, ocially called the Nauvoo Legion, was

composed of Utahs Mormon settlers (members of The
Church of Jesus Christ of Latter-day Saints, or the LDS
Church). Intending to give the appearance of Native
American aggression, their plan was to arm some Southern Paiute Native Americans and persuade them to join
with a larger party of their own militiamendisguised as
Native Americansin an attack. During the militias rst
assault on the wagon train the emigrants fought back, and
a ve-day siege ensued. Eventually fear spread among
the militias leaders that some emigrants had caught sight
of white men and had likely discovered the identity of
their attackers. As a result militia commander William
H. Dame ordered his forces to kill the emigrants.
By this time the emigrants were running low on water
and provisions, and allowed some approaching members
of the militiawho carried a white agto enter their
camp. The militia members assured the emigrants they
were protected and escorted them from the hasty fortication. After walking a distance from the camp, the militiamen, with the help of auxiliary forces hiding nearby, attacked the emigrants. Intending to leave no witnesses and
thus prevent reprisals, the perpetrators killed all the adults
and older children (totaling about 120 men, women, and
children). Seventeen children, all younger than seven,
7.1.1 History
BakerFancher party
Main article: BakerFancher party
In early 1857, several groups of emigrants from the northwestern Arkansas region started their trek to California,
joining up on the way to form a group known as the
BakerFancher party. The groups were mostly from
Marion, Crawford, Carroll, and Johnson counties in
Arkansas, and had assembled into a wagon train at
Bellers Stand, south of Harrison, to emigrate to southern
California. This group was initially referred to as both the
Baker train and the Perkins train, but after being joined
by other Arkansas trains and making its way west, was
soon called the BakerFancher train (or party). It was
named for Colonel Alexander Fancher who, having already made the journey to California twice before, had
become its main leader.[1] By contemporary standards
the BakerFancher party was prosperous, carefully organized, and well-equipped for the journey.[2] They were
joined along the way by families and individuals from
180
7.1. MOUNTAIN MEADOWS MASSACRE
181
other states, including Missouri.[3] This group was relatively wealthy, and planned to restock its supplies in Salt
Lake City, as did most wagon trains at the time. The party
reached Salt Lake City with about 120 members.
Interactions with Mormon settlers
See also: War hysteria preceding the Mountain Meadows
massacre
At the time of the Fanchers arrival, the Utah Territory
was organized as a theocratic democracy under the lead of
Brigham Young, who had established colonies along the
California Trail and Old Spanish Trail. President James
Buchanan had recently issued an order to send troops to
Utah. Rumors spread in the territory about the motives
for the federal troop movement. Young issued various orders, urging the local population to prepare for the arrival
of the troops. Eventually Young issued a declaration of
martial law.[4]
The BakerFancher party were refused stocks in Salt
Lake City and chose to leave there and take the Old Spanish Trail, which passed through southern Utah. In August
1857, the Mormon apostle George A. Smith, of Parowan,
traveled throughout southern Utah, instructing the settlers to stockpile grain. While on his return trip to Salt
Lake City, Smith camped near the BakerFancher party
on August 25 at Corn Creek, (near present-day Kanosh)
Christopher Kit Fancher (survivor of the Mountain Meadows
70 miles (110 km) north of Parowan. They had traveled massacre)
the 165 miles (266 km) south from Salt Lake City, and
Jacob Hamblin suggested that the wagon train continue on
the trail and rest their cattle at Mountain Meadows, which
had good pasture and was adjacent to his homestead.
While most witnesses said that the Fanchers were in gen- The BakerFancher party left Corn Creek and continued
eral a peaceful party whose members behaved well along the 125 miles (201 km) to Mountain Meadows, passing
the trail, rumors spread about misdeeds. Brevet Major Parowan, and Cedar City; southern Utah communities
James Henry Carleton led the rst federal investigation led respectively by Stake Presidents William H. Dame
of the murders, published in 1859. He recorded Ham- and Isaac C. Haight. Haight and Dame were, in addiblins account that the train was alleged to have poisoned tion, the senior regional military leaders of the Mormon
a spring near Corn Creek; this resulted in the deaths of militia. As the BakerFancher party approached, several
18 head of cattle and two or three people who ate the meetings were held in Cedar City and nearby Parowan
contaminated meat. Carleton interviewed the father of a by the local Latter Day Saint (LDS) leaders pondering
[6]
child who allegedly died from this poisoned spring, and how to implement Youngs declaration of martial law.
accepted the sincerity of the grieving father. But, he also In the afternoon of Sunday, September 6, Haight held
included a statement from an investigator who did not his weekly Stake High Council meeting after church serbrought up the issue of what to do with the
believe the Fancher party was capable of poisoning the vices, and [7]
The plan for a Native American massacre
emigrants.
spring, given its size. Carleton invited readers to consider
was
discussed,
but not all the Council members agreed it
a potential explanation for the rumors of misdeeds, not[7]
was
the
right
approach.
The Council resolved to take
ing the general atmosphere of distrust among Mormons
no
action
until
Haight
sent
a rider, James Haslam, out
for strangers at the time, and that some locals appeared
the
next
day
to
carry
an
express
to Salt Lake City (a six[5]
jealous of the Fancher partys wealth.
day round trip on horseback) for Brigham Youngs advice,
as Utah did not yet have a telegraph system.[7] Following
the Council, Isaac C. Haight decided to send a messenger
Conspiracy and siege
south to John D. Lee.[7] What Haight told Lee remains
Main article: Conspiracy and siege of the Mountain a mystery, but considering the timing it may have had
Meadows massacre
something to do with Councils decision to wait for ad-
182
vice from Brigham Young.[8]
The somewhat dispirited BakerFancher party found water and fresh grazing for its livestock after reaching
grassy, mountain-ringed Mountain Meadows, a widely
known stopover on the old Spanish Trail, in early September. They anticipated several days of rest and recuperation there before the next 40 miles (64 km) would take
them out of Utah. But, on September 7, the party was attacked by Mormon militiamen dressed as Native Americans and some Native American Paiutes.[9] The Baker
Fancher party defended itself by encircling and lowering
their wagons, wheels chained together, along with digging shallow trenches and throwing dirt both below and
into the wagons, which made a strong barrier. Seven emigrants were killed during the opening attack and were
buried somewhere within the wagon encirclement. Sixteen more were wounded.[10][11] The attack continued for
ve days, during which the besieged families had little or
no access to fresh water or game food and their ammunition was depleted.[9] Meanwhile, organization among
the local Mormon leadership reportedly broke down.[12]
Eventually fear spread among the militias leaders that
some emigrants had caught sight of white men, and had
probably discovered who their attackers really were. This
resulted in an order to kill all the emigrants, with the exception of small children.[13]
Killings and aftermath of the massacre

Main article: Killings and aftermath of the Mountain
Meadows massacre
On Friday, September 11, 1857, two militiamen approached the BakerFancher party wagons with a white
ag and were soon followed by Indian Agent and militia
ocer John D. Lee. Lee told the battle-weary emigrants
that he had negotiated a truce with the Paiutes, whereby
they could be escorted safely the 36 miles (58 km) back
to Cedar City under Mormon protection in exchange for
turning all of their livestock and supplies over to the Native Americans.[14] Accepting this, the emigrants were led
out of their fortication. The adult men were separated
from the women and children. The men were paired with
a militia escort. When a signal was given, the militiamen
turned and shot the male members of the BakerFancher
party standing by their side. The women and children
were then ambushed and killed by more militia that were
hiding in nearby bushes and ravines. Members of the
militia were sworn to secrecy. A plan was set to blame
the massacre on the Native Americans. The militia did
not kill some small children who were deemed too young
to relate the story. These children were taken in by local
Mormon families. Seventeen of the children were later
reclaimed by the U.S. Army and returned to relatives in
Arkansas.[15]
CHAPTER 7. MOUNTAIN MEADOWS MASSACRE

Association, reports that Brigham Young received the
rider, James Haslam, at his oce on the same day. When
he learned what was contemplated by the militia leaders
in Parowan and Cedar City, he sent back a letter stating
the BakerFancher party were not to be meddled with,
and should be allowed to go in peace (although he acknowledged the Native Americans would likely do as
they pleased).[11][16] Youngs letter arrived two days too
late, on September 13, 1857.
Some of the property of the dead was reportedly taken
by the Native Americans involved, while large amounts
of their valuables and cattle were taken by the Mormons
in Southern Utah, including John D. Lee. Some of the
cattle were taken to Salt Lake City and sold or traded.
The remaining personal property of the BakerFancher
party was taken to the tithing house at Cedar City and
auctioned o to local Mormons.[17]
Investigations and prosecutions
Main article: Investigations and prosecutions relating to
the Mountain Meadows massacre
An early investigation was conducted by Brigham
Young,[11] who interviewed John D. Lee on September
29, 1857. In 1858, Young sent a report to the Commissioner of Indian Aairs stating that the massacre was
the work of Native Americans. The Utah War delayed
any investigation by the U.S. federal government until
1859, when Jacob Forney,[18] and U.S. Army Brevet Major James Henry Carleton conducted investigations. In
Carletons investigation, at Mountain Meadows he found
womens hair tangled in sage brush and the bones of children still in their mothers arms.[19] Carleton later said it
was a sight which can never be forgotten. After gathering up the skulls and bones of those who had died, Carletons troops buried them and erected a cairn and cross.
Carleton interviewed a few local Mormon settlers and
Paiute Native American chiefs, and concluded that there
was Mormon involvement in the massacre. He issued
a report in May 1859, addressed to the U.S. Assistant
Adjutant-General, setting forth his ndings. Jacob Forney, Superintendent of Indian Aairs for Utah, also conducted an investigation that included visiting the region
in the summer of 1859 and retrieved many of the surviving children of massacre victims who had been housed
with Mormon families, and gathered them in preparation of transporting them to their relatives in Arkansas.
Forney concluded that the Paiutes did not act alone and
the massacre would not have occurred without the white
settlers,[20] while Carletons report to the U.S. Congress
called the mass killings a heinous crime,[5] blaming
both local and senior church leaders for the massacre.
A federal judge brought into the territory after the Utah

War, Judge John Cradlebaugh, in March 1859 convened
Leonard J. Arrington, founder of the Mormon History a grand jury in Provo, concerning the massacre, but the

jury declined any indictments.[21] Nevertheless, Cradlebaugh conducted a tour of the Mountain Meadows area
with a military escort.[22] Cradlebaugh attempted to arrest John D. Lee, Isaac Haight, and John Higbee, but
these men ed before they could be found.[23] Cradlebaugh publicly charged Brigham Young as an instigator
to the massacre and therefore an accessory before the
fact.[22] Possibly as a protective measure against the mistrusted federal court system, Mormon territorial probate
court judge Elias Smith arrested Young under a territorial
warrant, perhaps hoping to divert any trial of Young into
a friendly Mormon territorial court.[24] When no federal
charges ensued, Young was apparently released.[22]
The scene at Lees execution by Utah ring squad on March 23,

1877. Lee is seated, next to his con.
183
During the 1870s Lee,[27] Dame, Philip Klingensmith
and two others (Ellott Willden and George Adair, Jr.)
were indicted and arrested while warrants were obtained
to pursue the arrests of four others (Haight, Higbee,
William C. Stewart and Samuel Jukes) who had gone into
hiding. Klingensmith escaped prosecution by agreeing to
testify.[28] Brigham Young removed some participants including Haight and Lee from the LDS Church in 1870.
The U.S. posted bounties of $500 ($9357[29] in presentday funds) each for the capture of Haight, Higbee and
Stewart, while prosecutors chose not to pursue their cases
against Dame, Willden and Adair.
Lees rst trial began on July 23, 1875, in Beaver, before a jury of eight Mormons and four non-Mormons.[30]
This trial led to a hung jury on August 5, 1875. Lees
second trial began September 13, 1876, before an allMormon jury. The prosecution called Daniel Wells, Laban Morrill, Joel White, Samuel Knight, Samuel McMurdy, Nephi Johnson, and Jacob Hamblin.[31] Lee also
stipulated, against advice of counsel, that the prosecution
be allowed to re-use the depositions of Young and Smith
from the previous trial.[32] Lee called no witnesses in his
defense.[33] This time, Lee was convicted.
At Lees sentencing, as required by Utah Territory statute,
he was given the option of being hanged, shot, or beheaded, and he chose to be shot.[34] In 1877, before being
executed by ring squad at Mountain Meadows on March
23, 1877, Lee professed that he was a scapegoat for others involved.[35] Brigham Young stated that Lees fate was
just, but not a sucient blood atonement, given the enormity of the crime.[36]
7.1.2 Criticism and analysis of the massacre

Media coverage about the event
Justice At Last! Leslies Monthly Magazine article of 1877.
Further investigations, cut short by the American Civil

War in 1861,[25] again proceeded in 1871 when prosecutors obtained the adavit of militia member Philip Klingensmith. Klingensmith had been a bishop and blacksmith from Cedar City; by the 1870s, however, he had
left the church and moved to Nevada.[26]
Main articles: Mountain Meadows massacre and the media and Mountain Meadows massacre and Mormon public relations
The rst published report on the incident was made
in 1859 by Carleton, who had been tasked by the U.S.
Army to investigate the incident and bury the still exposed corpses at Mountain Meadows.[37] Although the
massacre was covered to some extent in the media during the 1850s,[38] the rst period of intense nation-wide
publicity about the massacre began around 1872, after investigators obtained Klingensmiths confession. In
1867 C.V. Waite published An Authentic History Of
Brigham Young which described the events. In 1872,
Mark Twain commented on the massacre through the lens
of contemporary American public opinion in an appendix
to his semi-autobiographical travel book Roughing It. In
1873, the massacre was a prominent feature of a history
by T. B. H. Stenhouse, The Rocky Mountain Saints.[39]
National newspapers covered the Lee trials closely from
184
For the decade prior to the BakerFancher partys arrival

there, Utah Territory existed as a theodemocracy led by
Brigham Young. During the mid-1850s, Young instituted
a Mormon Reformation, intending to lay the axe at the
root of the tree of sin and iniquity.[45] Mormon teachings
during this era were dramatic and strident.
In addition, during the prior decades, the religion had undergone a period of intense persecution in the American
Midwest, and faithful Mormons moved west to escape
persecution in midwestern towns. In particular, they were
ocially expelled from the state of Missouri during the
The cover of the August 13, 1859, issue of Harpers Weekly il- 1838 Mormon War, during which prominent Mormon
lustrating the killing eld as described by Brevet Major Carleton
apostle David W. Patten was killed in battle. After Morone too horrible and sickening for language to describe. Humons moved to Nauvoo, Illinois, the religions founder
man skeletons, disjointed bones, ghastly skulls and the hair of
women were scattered in frightful profusion over a distance of Joseph Smith and his brother Hyrum Smith were killed in
two miles. the remains were not buried at all until after they 1844. Just months before the Mountain Meadows mashad been dismembered by the wolves and the esh stripped from sacre, Mormons received word that yet another apostle
the bones, and then only such bones were buried as lay scattered had been killed: in April 1857, apostle Parley P. Pratt
along nearest the road.
was shot in Arkansas by Hector McLean, the estranged
husband of one of Pratts plural wives, Eleanor McLean
Pratt.[46] Mormon leaders immediately proclaimed Pratt
1874 to 1876, and his execution in 1877 was widely cov- as another martyr,[47] and many Mormons held the people
ered.
of Arkansas responsible.[48]
The massacre has been treated extensively by several his- In 1857, Mormon leaders taught that the Second Coming
torical works, beginning with Lees own Confession in of Jesus was imminent,[49] and that God would soon ex1877, expressing his opinion that George A. Smith was act punishment against the United States for persecuting
sent to southern Utah by Brigham Young to direct the Mormons and martyring Joseph Smith, Hyrum Smith,
massacre.[40] In 1910, the massacre was the subject of a Patten and Pratt.[50] In their Endowment ceremony, faithshort book by Josiah F. Gibbs, who also attributed respon- ful early Latter-day Saints took an oath to pray that God
sibility for the massacre to Young and Smith.[41] The rst would take vengeance against the murderers.[51] As a redetailed and comprehensive work using modern historical sult of this oath, several Mormon apostles and other leadmethods was The Mountain Meadows Massacre in 1950 ers considered it their religious duty to kill the prophets
by Juanita Brooks, a Mormon scholar who lived near the murderers if they ever came across them.[52]
area in southern Utah. Brooks found no evidence of direct involvement by Brigham Young, but charged him The sermons, blessings, and private counsel by Mormon
with obstructing the investigation and provoking the at- leaders just before the Mountain Meadows massacre can
be understood as encouraging private individuals to extack through his rhetoric.
ecute Gods judgment against the wicked.[53] In Cedar
Initially, the LDS Church denied any involvement by City, the teachings of church leaders were particularly
Mormons, and was relatively silent on the issue. In 1872, strident.[54]
it excommunicated some of the participants for their role
in the massacre.[42] Since then, the LDS Church has con- Thus, historians argue that southern Utah Mordemned the massacre and acknowledged involvement by mons would have been particularly aected by an
[55]
local Mormon leaders. In September 2007, the LDS unsubstantiated rumor that the BakerFancher wagon
Church published an article in its publications marking train had been joined by a group of eleven miners and
plainsmen who called themselves Missouri Wildcats,
150 years since the tragedy occurred.[43][44]
some of whom reportedly taunted, vandalized and
caused trouble for Mormons and Native Americans
Historical theories explaining the massacre
along the route (by some accounts claiming that they had
the gun that shot the guts out of Old Joe Smith[56] )
Historians have ascribed the massacre to a number of fac- They were also aected by the report to Brigham Young
tors, including strident Mormon teachings in the years that the BakerFancher party was from Arkansas where
prior to the massacre, war hysteria, and alleged involve- Pratt was murdered;[57] it was rumored that Pratts wife
ment of Brigham Young.
recognized some of the Mountain Meadows party as
being in the gang that shot and stabbed Pratt.[58]
Strident Mormon teachings Main article: Mountain
Meadows massacre and Mormon theology
185
inicted upon us in the States.[61] Among Smiths party
were a number of Paiute Native American chiefs from the
Mountain Meadows area. When Smith returned to Salt
Lake, Brigham Young met with these leaders on September 1, 1857, and encouraged them to ght against the
Americans in the anticipated clash with the U.S. Army.
They were also oered all of the livestock then on the
road to California, which included that belonging to the
BakerFancher party. The Native American chiefs were
reluctant, and at least one objected they had previously
been told not to steal, and declined the oer.[62]
Brigham Young Main article: Brigham Young and the

There is a consensus among historians that Brigham
George A. Smith Apostle who met the BakerFancher party before touring Parowan and neighboring settlements before the
massacre
War hysteria Main article: War hysteria preceding

The Mountain Meadows massacre was caused in part
by events relating to the Utah War, an 1857 deployment toward the Utah Territory of the United States
Army, whose arrival was peaceful. In the summer of
1857, however, the Mormons expected an all-out invasion of apocalyptic signicance. From July to September
1857, Mormon leaders and their followers prepared for a
siege that could have ended up similar to the seven-year
Bleeding Kansas problem occurring at the time. Mormons were required to stockpile grain, and were enjoined
against selling grain to emigrants for use as cattle feed. As
far-o Mormon colonies retreated, Parowan and Cedar
City became isolated and vulnerable outposts. Brigham
Young sought to enlist the help of Native American tribes
in ghting the Americans, encouraging them to steal
cattle from emigrant trains, and to join Mormons in ghting the approaching army.[59]
Scholars have asserted that George A. Smith's tour of
southern Utah inuenced the decision to attack and destroy the FancherBaker emigrant train near Mountain
Meadows, Utah. He met with many of the eventual participants in the massacre, including W. H. Dame, Isaac
Haight, John D. Lee and Chief Jackson, leader of a band
of Paiutes.[60] He noted that the militia was organized
and ready to ght, and that some of them were eager to
ght and take vengeance for the cruelties that had been
Historians debate the role of Brigham Young in the massacre.

Young was theocratic leader of the Utah Territory at the time of
the massacre.
Young played a role in provoking the massacre, at least

unwittingly, and in concealing its evidence after the
fact;[63] however, they debate whether Young knew about
the planned massacre ahead of time and whether he
initially condoned it before later taking a strong public
stand against it. Youngs use of inammatory and violent
language[64] in response to the Federal expedition added
to the tense atmosphere at the time of the attack. Following the massacre, Young stated in public forums that God
had taken vengeance on the BakerFancher party.[65] It is
unclear whether Young held this view because he believed
that this specic group posed an actual threat to colonists
or because he believed that the group was directly responsible for past crimes against Mormons. However,
186
in Youngs only known correspondence prior to the massacre, he told the Church leaders in Cedar City:
In regard to emigration trains passing
through our settlements, we must not interfere
with them until they are rst notied to keep
away. You must not meddle with them. The
Indians we expect will do as they please but
you should try and preserve good feelings with
them. There are no other trains going south
that I know of[.] [I]f those who are there will
leave let them go in peace.[66]
The 1999 burial site monument
According to historian MacKinnon, After the [Utah]

war, U.S. President James Buchanan implied that faceto-face communications with Brigham Young might have
averted the conict, and Young argued that a north-south
telegraph line in Utah could have prevented the Mountain
Meadows massacre.[67] MacKinnon suggests that hostilities could have been avoided if Young had traveled east
to Washington D.C. to resolve governmental problems instead of taking a ve-week trip north on the eve of the
Utah War for church related reasons.[68]
A modern forensic assessment of a key adavit, purportedly given by William Edwards in 1924, has complicated
the debate on complicity of senior Mormon leadership
in the Mountain Meadows massacre.[69] Analysis indicates that Edwardss signature may have been traced and
that the typeset belonged to a typewriter manufactured in
the 1950s. The Utah State Historical Society, who maintains the document in its archives, acknowledges a possible connection to Mark Hofmann, a convicted forger and
extortionist, via go-between Lyn Jacobs who provided the
society with the document.[70][71]
7.1.3
Remembrances
composed of descendants of both the BakerFancher

party victims and the Mormon participants, designed a
new monument in the meadows; this monument was completed in 1990 and is maintained by the Utah State Division of Parks and Recreation.[77] In 1999 The Church
of Jesus Christ of Latter-day Saints replaced the U.S.
Armys cairn and the 1932 memorial wall with a second
monument, which it now maintains.[78][79][80]
In 1955, to memorialize the victims of the massacre, a
monument was installed in the town square of Harrison,
Arkansas. On one side of this monument is a map and
short summary of the massacre, while the opposite side
contains a list of the victims. In 2005 a replica of the
U.S. Armys original 1859 cairn was built in Carrollton,
Arkansas; it is maintained by the Mountain Meadows
Monument Foundation.[81]
In 2007, the 150th anniversary of the massacre was remembered by a ceremony held in the meadows. Approximately 400 people, including many descendants of those
slain at Mountain Meadows and Elder Henry B. Eyring
of the LDS Churchs Quorum of the Twelve Apostles attended this ceremony.[82][83]
Main article: Remembrances of the Mountain Meadows In 2011, the site was designated as a National Historic
Landmark after joint eorts by descendants of those
massacre
killed and the LDS Church.[84]
The rst monument for the victims was built two years after the massacre, by Major Carleton and the U.S. Army.
This monument was a simple cairn built over the gravesite
of 34 victims, and was topped by a large cedar cross.[72]
The monument was found destroyed and the structure
was replaced by the U.S. Army in 1864.[73] By some reports, the monument was destroyed in 1861, when Young
brought an entourage to Mountain Meadows. Wilford
Woodru, who later became President of the Church,
claimed that upon reading the inscription on the cross,
which read, Vengeance is mine, thus saith the Lord. I
shall repay, Young responded, it should be vengeance is
mine and I have taken a little.[74][75] In 1932 citizens of
the surrounding area constructed a memorial wall around
the remnants of the monument.[76]
Starting in 1988, the Mountain Meadows Association,
In 2014, California archaeologist Everett Bassett discovered that the two mass graves of the massacre victims
are not located at the site of the monument erected in
1990 by the Mountain Meadows Association but instead
on private land nearby. The Mountain Meadows Massacre Foundation is trying to come to an agreement with
the land owner for conservation of the sites and wants to
give them national monument status.[85]
7.1.4 Media detailing the massacre

The Mountain Meadows Massacre, by Juanita
Brooks (1950)
Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows, by Will Bagley (2002)

American Massacre: The Tragedy At Mountain
Meadows, September 1857, by Sally Denton (2003)
187
[17] Brooks, 1950. See also Klingensmith Testimony at rst

trial of John D. Lee.
Burying The Past: Legacy of The Mountain Mead- [18] Forney 1859, p. 1.
ows Massacre", a documentary lm by Brian Patrick
[19] Fisher 2003.
(2004)
September Dawn a lm by Christopher Cain (2007)
[20] Forney 1859, p. 1;
Massacre at Mountain Meadows, by Ronald W.

Walker, Richard E. Turley, Glen M. Leonard (2008)
[21] Cradlebaugh 1859, p. 3; Carrington 1859, p. 2.
House of Mourning: A Biocultural History of the

Mountain Meadows Massacre, by Shannon A. Novak. (2008)
[23] Bagley (2004, p. 226).
[22] Bagley (2004, p. 225).
[24] Bagley (2004, p. 234).

[25] Brooks 1950, p. 133
7.1.5
See also
Hauns Mill massacre, an attack on Mormons

Missouri Executive Order 44
Salt Creek Canyon massacre
7.1.6
References
[26] Briggs 2006, p. 315

[27] Lee was arrested on November 7, 1874. John D. Lee
Arrested, Deseret News, November 18, 1874, p. 16.
[28] Tragedy at Mountain Meadows Massacre: Toward a Consensus Account and Time Line
[29] Consumer Price Index (estimate) 1800. Federal Reserve
Bank of Minneapolis. Retrieved November 10, 2015.
[1] Bagley (2002), pp. 5568; Finck (2005).
[30] The Lee Trial, Deseret News, July 28, 1875, p. 5.
[2] Bancroft (1889) p. 545; Linn (1902) Chap. XVI, 4th full
paragraph.
[31] Lee 1877, pp. 31778.
[3] Bancroft (1889) p. 544; Gibbs (1910) p. 12.

[4] Shirts, (1994) Paragraph 2
[32] Lee 1877, pp. 30203.

[33] Lee 1877, p. 378.
[5] Carleton 1859
[34] Territorial Dispatches: the Sentence of Lee, Deseret

News, October 18, 1876, p. 4.
[6] Shirts (1994), Paragraph 6
[35] Lee 1877, pp. 225226.
[7] Morrill 1876
[36] Young 1877, p. 242) (Young was asked after Lees execution if he believed in blood atonement. Young replied,
I do, and I believe that Lee has not half atoned for his
great crime.)
[8] Walker, Ronald W., Richard E. Turley, JR., Glen M.

Leonard (2008), Massacre at Mountain Meadows, Oxford
University Press, p. 157, ISBN 0-19-516034-7
[10] Penrose 1885
[37] Brevet Major J.H. Carletons Report to his commanding

ocer. (1859)
[38] Lyman 2004, p. 138
[11] Brigham Young: American Moses, Leonard J. Arrington,

University of Illinois Press, (1986), p. 257
[39] Stenhouse 1873.
[40] Lee 1877.
[13] Walker, Ronald W.; Turley, Richard E.; Leonard, Glen

M. (2008), Massacre at Mountain Meadows, New York:
Oxford University Press, pp. 174, 178180, ISBN 978-019-516034-5
[41] Gibbs 1910.
[14] Shirts, (1994) Paragraph 9.

[15] Brooks, 1950, pp. 101105.
[16] Brigham Young to Isaac C. Haight, September. 10, 1857,
Letterpress Copybook 3:82728, Brigham Young Oce
Files, LDS Church Archives.
[42] Bagley, Will (2002), Blood of the prophets : Brigham

Young and the massacre at Mountain Meadows, Norman:
University of Oklahoma Press, p. 273, ISBN 0-80613639-1
[43] Richard E. Turley Jr., Writing 'Massacre at Mountain
Meadows, lds.org, August 29, 2007
[44] Michael De Groote, Writing 'Massacre at Mountain
Meadows, Mormon Times, Sep. 11, 2008
188
[45] In 1856, Young said the government of God, as administered here may to some seem despotic because "[i]t
lays the axe at the root of the tree of sin and iniquity;
judgment is dealt out against the transgression of the law
of God"; however, does not [it] give every person his
rights?" Young 1856, p. 256.
205) (stating that he understood that his Endowment in

Nauvoo included an oath against the murders of the
Prophet Joseph as well as other prophets, and if he had
ever met any of those who had taken a hand in that massacre he would undoubtedly have attempted to avenge the
blood of the Martyrs).
[46] Pratt 1975, pp. 6, 24 n.26 (Parley and Eleanor entered a

Celestial marriage under the theocratic law of the Utah
Territory), but Hector had refused Eleanor a divorce.
When she left San Francisco she left Hector, and later
she was to state in a court of law that she had left him as
a wife the night he drove her from their home. Whatever
the legal situation, she thought of herself as an unmarried
woman."(p. 6)
[53] Diary of Daniel Davis, July 8, 1849, the LDS archives,

as quoted in Quinn 1997, p. 247 (A Mormon who listened to a sermon by Young in 1849 recorded that Young
said if any one was catched stealing to shoot them dead
on the spot and they should not be hurt for it.); Young
1856b, p. 247 (stating that a man would be justied in
putting a javelin through his plural wife caught in the act of
adultery, but anyone intending to execute judgmenthas
got to have clean hands and a pure heart,else they had
better let the matter alone); Young 1857, p. 219 ("[I]f
[your neighbor] needs help, help him; and if he wants salvation and it is necessary to spill his blood on the earth
in order that he may be saved, spill it); Young 1857, p.
311 ("[I]n regard to those who have persecuted this people and driven them to the mountains, I intend to meet
them on their own grounds.I will tell you how it could
be done, we could take the same law they have taken, viz.,
mobocracy, and if any miserable scounderels come here,
cut their throats. (All the people said, Amen).); Quinn
1997, p. 260 (LDS leaders publicly and privately encouraged Mormons to consider it their right to kill antagonistic outsiders, common criminals, LDS apostates,
and even faithful Mormons who committed sins worthy
of death.).
[47] Murder of Parley P. Pratt, One of the Twelve Apostles

of The Church of Jesus Christ of Latter-day Saints, JD
19(27):417 (July 4, 1857) (Another Martyr has fallen
another faithful servant of God has sealed his pure and
heavenly testimony of the truthfulness of the Book of
Mormon with his blood.); Pratt 1975, p. 16; Reminiscences of Mrs. A. Agatha Pratt, January 7, F564, No. 16,
LDS Church Archives, stating that Brigham Young said,
Nothing has happened so hard to reconcile my mind to
since the death of Joseph.).
[48] Eleanor McLean Pratt, Mrs. McLeans Letter to the
Judge, JD 19(27):426 (July 4, 1857) ("[T]he blood of innocence has freely owed to stain the soil of the fair State
of Arkansas.); Brooks 1950, pp. 3637; Linn 1902, pp.
51920: It was in accordance with Mormon policy to
hold every Arkansan accountable for Pratts death, just as
every Missourian was hated because of the expulsion of
the church from that state.).
[49] Young et al. 1845, p. 5 ("[t]here are those now living upon
the earth who will live to see the consummation). Based
on a somewhat ambiguous statement by Joseph Smith,
some Mormons believed that Jesus would return in 1891
Erickson 1996, p. 9.
[50] Grant 1854, p. 148 "[I]t is a stern fact that the people
of the United States have shed the blood of the Prophets,
driven out the Saints of God, [c]onsequently I look for
the Lord to use His whip on the refractory son called 'Uncle Sam'.
[51] Diary of Heber C. Kimball (December 21, 1845); Beadle
1970, pp. 49697 (describing the oath prior to 1970 as requiring a private, immediate duty to avenge the death of
the Prophet and Martyr, Joseph Smith); George Q. Cannon (Daily Journal of Abraham H. Cannon, December 6,
1889, p. 205). In 1904, several witnesses said that the
oath as it then existed was that participants would never
cease to pray that God would avenge the blood of the
prophets on this nation, and that they would teach this
practice to their posterity unto the 3rd and 4th generation Buerger 2002, p. 134. The oath was deleted from
the ceremony in the early 20th century.
[52] Diary of Heber C. Kimball (December 21, 1845) (saying that in the temple he had covenanted, and will never
restuntil those men who killed Joseph & Hyrum have
been wiped out of the earth); George Q. Cannon (Daily
Journal of Abraham H. Cannon, December 6, 1889, p.
[54] Mormons in Cedar City were taught that members should

ignore dead bodies and go about their business. See Letter
from Mary L. Campbell to Andrew Jenson, January 24,
1892, LDS archives, in Moorman & Sessions, Camp Floyd
and the Mormons, p. 142. Col. William H. Dame, the
ranking ocer in southern Utah who ordered the Mountain Meadows massacre, received a patriarchal blessing
in 1854 that he would be called to act at the head of
a portion of thy Brethren and of the Lamanites (Native
Americans) in the redemption of Zion and the avenging of the blood of the prophets upon them that dwell
on the earth. See Patriarchal blessing of William H.
Dame, February 20, 1854, in Harold W. Pease, The Life
and Works of William Horne Dame, M.A. thesis, BYU,
1971, pp. 6466. In June 1857, Philip Klingensmith,
another participant, was similarly blessed that he would
participate in avenging the blood of Brother Joseph.
See Patriarchal blessing of Philip Klingensmith, Anna
Jean Backus, Mountain Meadows Witness: The Life and
Times of Bishop Philip Klingensmith (Spokane: Arthur H.
Clark Co., 1995), pp. 118, 124; Salt Lake Cuto and
the California Trail; Spanish Trail Cut a Roundabout Path
Through Utah; Scott 1877.
[55] It is uncertain whether the Missouri Wildcat group stayed
with the slow-moving BakerFancher party after leaving Salt Lake City. See Brooks 1991, page xxi; Bagley
(2002), p. 280 (referring to the Missouri Wildcats story
as Utah mythology.
[56] Mountain Meadows Massacre in Tietoa Mormonismista
Suomeksi. See PBS Episode 4 and UTLM Newsletters
#88 and essay at youknow.com
[57] Young 1875.

[58] Stenhouse 1873, p. 431 (citing Argus, an anonymous
contributor to the Corinne Daily Reporter whom Stenhouse met and vouched for).
[59] Lyman, Edward Leo, The Overland Journey from Utah
to California: Wagon Travel from the City of Saints to the
City of Angels, University of Nevada Press, (2004), p. 130
ISBN 0-87417-501-1
[60] Martineau 1857
[61] Lyman 2004, p. 133
[62] Dimick B. Huntington Journal
[63] Shirts 1994
[64] MacKinnon 2007, p. 57
[65] Bagley 2002, p. 247.
[66] Brigham Young to Isaac C. Haight, 10 September 1857,
[67] MacKinnon 2007, p. endnote 50
[68] MacKinnon 2007, p. 17
[69] Mountain Meadows Massacre Artifact Now Believed To Be
A Fake Jereys, Keith B. (2010). Free Inquiry magazine,
22(4).
[70] Mountain Meadows adavit Hofmann forgery? Smart,
Christopher. (Sept. 10, 2010). Salt Lake Tribune.
[71] Probable Hofmann Forgery Uncovered The Utah Division
of State History. (2010). Press Release.
[72] Carleton, James H. (1902), Special Report of the Mountain
Meadows Massacre, Government Printing Oce, p. 15,
ISBN 0-87062-249-8
[73] Daily Union Vedette, June 8, 1864
[74] Sally Denton (2003). American Massacre: The Tragedy at
Mountain Meadows, September 1857 (New York: Vintage
Books, ISBN 0-375-72636-5) p. 210.
[75] Scott G. Kenney, ed., Wilford Woodrus Journal, 9 vols.
(Salt Lake City: Signature Books, 1984), 5:577.
[76] Shirts, Morris A. (1994), Mountain Meadows Massacre, in Powell, Allan Kent, Utah History Encyclopedia, Salt Lake City, Utah: University of Utah Press, ISBN
0874804256, OCLC 30473917, The most enduring was
a wall which still stands at the siege site. It was erected in
1932 and surrounds the 1859 cairn.
[77] Mountain Meadows Association 1990 MONUMENT. Mountain Meadows Association. Retrieved
May 16, 2010.
[78] Utah History To Go. Pioneers and Cowboys. Morris A.
Shirts, Mountain Meadows Massacre. Retrieved March 9,
2009.
189
[79] Mountain Meadows Association. 1990 Monument. Retrieved March 9, 2009.

[80] Mountain Meadows Association. 1999 Monument. Retrieved March 9, 2009.
[81] Flickr. J. Stephen Conns photostream. Mountain Meadows Massacre Monument (photograph). Retrieved March
9, 2009.
[82] Eyring expresses regret for pioneer massacre
[83] Ravitz, Jessica, LDS Church Apologizes for Mountain
Meadows Massacre, Salt Lake Tribune; September 11,
2007.
[84] Stack, Peggy Fletcher (June 30, 2011). Mountain Meadows now a national historic landmark. Salt Lake Tribune.
Retrieved July 4, 2011.
[85] Archaeologist: Mountain Meadows Massacre graves
found. The (St. George, Utah) Spectrum. September 20,
2015. |rst1= missing |last1= in Authors list (help)
7.1.7 Sources
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ProphecyWars and Commotions, in Watt, G.D.,
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Jacob Hamblin, in Linder, Douglas, Mountain
Meadows Massacre Trials (John D. Lee Trials)
18751876, University of Missouri-Kansas City
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Series 5.
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), Los Angeles Star .
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Norman, Oklahoma: University of Oklahoma Press
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Archives, Ms d. 1419, ISBN 0-87328-181-0.
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Johnston, U.S. Army.
Kimball, Heber C. (January 11, 1857a), The Body
of ChristParable of the VineA Wile Enthusiastic Spirit Not of GodThe Saints Should Not Unwisely Expose Each Others Follies, in Watt, G.D.,
Journal of Discourses 4, Liverpool: S.W. Richards
(published 1857), pp. 16481.
Kimball, Heber C. (August 16, 1857b), Limits of
ForebearanceApostatesEconomyGiving Endowments, in Watt, G.D., Journal of Discourses
4, Liverpool: S.W. Richards (published 1857), pp.
37476.
Kimball, Heber C. (August 28, 1859), Greater Responsibilities of Those Who Know the Truth, &c.,
in Lyman, Amasa, Journal of Discourses 7, Liverpool: Amasa Lyman (published 1860), pp. 231
37 Check date values in: |year= / |date= mismatch
(help).
Klingensmith, Philip (September 5, 1872), written at Lincoln County, Nevada, Toohy, Dennis J.,
ed., Mountain Meadows Massacre, Corinne Daily
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1872) 5 (252): 1 |contribution= ignored (help).
Klingensmith, Philip (July 2324, 1875), written at
Beaver City, Utah, Testimony, First trial of John D.
Lee, Braintree, MA: Mountain Meadows Association.
Lee, John D. (1877), Bishop, William W., ed.,
Mormonism Unveiled; or the Life and Confessions
of the Late Mormon Bishop, John D. Lee, St. Louis,
Missouri: Bryan, Brand & Co., ISBN 1-4366-15186.
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Mormons: From the Date of their Origin to the Year
1901, New York: McMillan, ISBN 1-4191-8411-3
(scanned versions).
191
Lynch, James (July 22, 1859), Adavit of James
Lynch Regarding the Mountain Meadows Massacre
September 1857 Sworn Testimony; also included in
Brooks (1991) Appendix XII.
MacKinnon, William P. (2003), "'Like Splitting a
Man Up His Backbone': The Territorial Dismemberment of Utah (PDF), Utah Historical Quarterly
71 (2): 185096.
MacKinnon, William P. (2007), Loose in the
stacks, a half-century with the Utah War and its
legacy (PDF), Dialogue: A Journal of Mormon
Thought 40 (1): 4381.
Martineau, James H. (August 22, 1857),
Correspondence: Trip to the Santa Clara,
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massacres in the American West, 18461890, New
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Church and State During the Brigham Young Era
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Greenwood, Commissioner of Indian Aairs, Washington, D.C.
Morrill, Laban (September 1876), Laban Morrill
Testimonywitness for the prosecution, in Linder,
Douglas, Mountain Meadows Massacre Trials (John
D. Lee Trials) 18751876, University of MissouriKansas City School of Law (published 2006).
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Supplement to the lecture on the Mountain Meadows
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received, Salt Lake City: Printed at Juvenile Instructor Oce, p. 40.
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1856) 5 (45), pp. 35657.
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3; also included in Brooks (1991) Appendix XI.
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30917 Check date values in: |year= / |date= mismatch (help).
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7.2. BAKERFANCHER PARTY

Young, Brigham (March 16, 1856c), Diculties
Not Found Among the Saints Who Live Their
ReligionAdversity Will Teach Them Their Dependence on GodGod Invisibly Controls the Affairs of Mankind, in Watt, G.D., Journal of Discourses 3, Liverpool: Orson Pratt (published 1856),
pp. 25460.
193
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Josiah Hazen Shinn (1905), Mountain Meadows
Massacre
Mountain Meadows massacre at Crime Library

Young, Brigham (September 21, 1856d), The Peo Mountain Meadows Massacre Memorial at Find a
ple of God Disciplined by TrialsAtonement by
Grave
the Shedding of BloodOur Heavenly FatherA
Privilege Given to all the Married Sisters in Utah,
in Watt, G.D., Journal of Discourses 4, Liverpool: Coordinates: 372831.7316N 1133837.05W /
37.475481000N 113.6436250W
Young, Brigham (February 8, 1857b), To Know
God is Eternal LifeGod the Father of Our Spir7.2 BakerFancher party
its and BodiesThings Created Spiritually First
Atonement by the Shedding of Blood, in Watt,
G.D., Journal of Discourses 4, Liverpool: S.W. The BakerFancher party (also called the Fancher
Baker party, Fancher party, or Bakers Company)
Richards (published 1857), pp. 21521.
was the name used to collectively describe the American
Young, Brigham (July 5, 1857c), True western emigrants from four northwestern counties in
HappinessFruits of Not Following Counsel Arkansas, specically Marion, Crawford, Carroll, and
Popular Prejudice Against the MormonsThe Johnson counties, who departed Carroll County in April
Coming ArmyPunishment of Evildoers, in 1857 and were attacked by the Mormons and Santa Clara
Calkin, Asa, Journal of Discourses 5, Liverpool: tribe of Indians near the rim of the Great Basin, and
Asa Calkin (published 1858), pp. 16.
about fty miles from Cedar City, in Utah Territory, and
that all of the emigrants, with the exception of 17 chil Young,
Brigham
(July
26,
1857d), dren, were then and there massacred and murdered[1]
Nebuchadnezzars
DreamOpposition
of in the Mountain Meadows massacre. Sources estimate
Men and Devils to the Latter-Day Kingdom that between 120 and 140 men, women and children were
Governmental Breach of the Utah Mail Contract, killed on September 11, 1857, at Mountain Meadows, a
in Calkin, Asa, Journal of Discourses 5, Liverpool: rest stop on the Old Spanish Trail, in the Utah Territory.
Asa Calkin (published 1858), pp. 7278.
Some children of up to six years old were taken in by the
Mormon families in Southern Utah, presumably because
Young, Brigham (August 5, 1857a), Proclamation they had been judged to be too young to tell others about
by the Governor, Salt Lake City: Utah Territory.
the massacre.[2]
Young, Brigham (April 7, 1867), Word of wisdom, in Watt, G.D., Journal of Discourses 12, Liv7.2.1
erpool: S.W. Richards (published 1869), p. 27.
Background
Young, Brigham (July 30, 1875), Deposition, Peo- The FancherBaker party consisted of several smaller
ple v. Lee, Deseret News (Salt Lake City, published parties that set out separately from the Ozarks in northwestern Arkansas, and then joined up along the way.
August 4, 1875) 24 (27), p. 8.
Many of the families in the group were prosperous farm Young, Brigham (April 30, 1877), Interview with ers and cattlemen with ample nancial resources to make
Brigham Young, Deseret News (May 23, 1877) 26 the journey west. Some of the groups had family and
friends in California awaiting their arrival, as well as
(16), pp. 24243
many relatives remaining in Arkansas. Among the groups
were the Baker train, led by John T. Baker from Carroll
County, and the Fancher train, led by seasoned expe7.1.8 External links
ditioner Alexander Fancher,[3] which left from Benton
County. Other groups included the Hu train, which
Mountain Meadows Association
also left from Benton, the Mitchell, Dunlapp, and Prewitt
trains which left from Marion County, and the Poteet
Mountain Meadows Monument Foundation
TackittJones, Cameron, and Miller trains which left
PBS Frontline documentary: The Mormons, Part from Johnson County. Pleasant Tackitt, from the Poteet
One, episodes 8 & 9: Mountain Meadows.
TackittJones train, was a Methodist minister who led the
194

Utah Territory:
1. Smith
2. Morton
3. Hudson
4. Basham
5. Haydon
6. Reed
7. Stevenson
8. Hamilton
Fanchers livestock brand,

a monogrammed J-F.
Registered in 1852 at
Tulare County, California
intended destination of ill-fated
Baker-Fancherto
Captain Alexander Fanchers
older brother John
9. Farmer
10. Lafoon and/or Laoon
11. Poteet - cousins to the Tackitt family (left and went
to Texas the day before the massacre)
(Various other Arkansas trains are believed to have been

associated with the FancherBaker party while on their
others in worship and prayer services while on their jour- journeys westward, yet they did not perish with them, inney. When the groups left Arkansas in April 1857, the to- clude the Crooked Creek, Campbell, Parker, and [John S.]
tal company numbered more than 200.[4] However, dur- Baker as distinct from the [John Twitty] Baker trains.)
ing the journey, some groups split o and others joined.
Some of the trains that joined the company may have
been from other states, such as Missouri.[5]
The party was well outtted with wagons, traveling carriages, a large herd of cattle estimated at close to 1,000
head, oxen, as well as numerous horses. They joined
the expedition for various reasons; some to settle permanently in California, some to drive cattle west for
prot, and some to nd California gold. Like other emigrant groups traveling to California, they took money
with them and planned to replenish their supplies in Salt
Lake City for the remainder of the trip.[6] The actual date
of arrival in Salt Lake City is unknown, but historian,
Juanita Brooks, places the arrival as August 3 or August
4, 1857 based on reports in the Journal History of the
LDS Church.[7] The Arkansans arrived in Utah with over
800 head of cattle and were low on supplies when they
reached the Salt Lake area, a major resupply destination
for overland emigrants.
The Page family - siblings Lewis (rear), L to R Samuel, Clarissa

(Coman), and John. Left the BakerFancher Party before arriving at Mountain Meadows. Taken before 1918 in Clarksville,
El Dorado County, California
Families leaving in Utah Territory
7.2.2
Emigrants associated
BakerFancher Party
with
the The following is a list of those believed to have sepa-
Families leaving before reaching Utah Territory

As the dierent wagon parties traveled across the plains,
some of those left by the wayside, ended up traveling to
other destinations in safety. If Missourians had ever been
these trains fellow travelers,[8][9] none are known to share
these Arkansans fate. The following is a list of those
known to have separated themselves before arriving in the
rated from the FancherBaker party, while it was passing

through the Utah Territory:
1. Eaton, William M.
2. Edwards, Silas
3. Rush, Milum L., 28
4. Stallcup, Charles, 25
5. The John R. Page Family
195
Members of the wagon train who were at Mountain

Meadows
The following table contains a list of those believed to
have been killed during the massacre, along with the survivors (who are listed in bold). The table also lists if the
person was listed on the 1955 Monument in Harrison,
Arkansas, or on the 1990 Monument in Mountain Meadows.
7.2.3
Interactions with Mormons on road

toward Mountain Meadows
See also: Conspiracy and siege of the Mountain Meadows massacre

As these smaller groups arrived in the Utah Territory,
they combined together to create the Baker-Fancher
Party. The settlers of the Utah Territory were almost
entirely Mormons, who were busy preparing for the socalled Utah War, while troops from the United States
Army were marching towards the territory to put down
a believed rebellion. It was during this period of tension
that the FancherBaker party passed through the Utah
Territory, and soon rumors among the Mormons linked
the BakerFancher train with enemies who had participated in previous persecutions of Mormons along with
more recent malicious acts. The Mormons considered the
emigrants of an alien status because of Brigham Youngs
war time orders forbidding travel through Utah without Map of the California trail in southern Utah at the time of the
[12]
a required pass which the FancherBaker party did not massacre.
have.[10] However, Captains Baker and Fancher would not
have been aware of Youngs martial law order since it was
Yet in the war panic, such mundane complaints escalated
not made public until September 15, 1857.[11]
into more ominous charges.
With the FancherBaker party and the Missourians of
For example, according to John D. Lee, They swore
William C. Dukes wagon train having assisted each other
on their western journeys, it was believed by some lo- and boasted openly... that Buchanans whole army was
coming right behind them, and would kill every God
cals that the FancherBaker party were joined by eleven
members of a Missouri militia calling itself the Wild- damn Mormon in Utah.... They had two bulls which
they called one Heber and the other Brigham, and
cats. (Yet there is debate on whether these miners and
plainsmen stayed with the slow-moving Fancher party af- whipped 'em through every town, yelling and singing...
and blaspheming oaths that would have made your hair
ter leaving Salt Lake City, or even existed.)[13][14]
stand on end.[16]
Meanwhile the Mormons that the emigrant party encountered along the way were obeying Youngs order to stock- While Jacob Hamblin was in Salt Lake City he heard
pile supplies in expectations of all-out war with approach- that the Fanchers had behaved badly [...and had] robbed
ing U.S. troops and declined to trade with the emigrants. hen-roosts, and been guilty of other irregularities, and
This friction was added to by the "range war" that would had used abusive language to those who had remonstrated
be expected to erupt between local populations and any with them. It was also reported that they threatened, when
a
emigrants leading vast herds of cattle and indeed, both the army came into the north end of the Territory, to get
[17]
good
outt
from
the
weaker
settlements
in
the
south.
the Fancher and Dukes parties stock would compete with
locals for grazing and sometimes would break through In his report of his investigation of the massacre, Suthe Mormon colonists fences. With the murder and the perintendent for Indian Aairs in Utah Territory, Jacob
expulsion of U.S. Government surveyors, there was no Forney[18] said: I [...made] strict inquiry relative to the
demarcation of the territorial lands claimed by Native general behavior and conduct of the company towards the
Americans, Mormons, and those that the Americans pur- people of this territory ..., and am justied in saying that
chased from Mexico (Treaty of Guadalupe Hidalgo).[15] they conducted themselves with propriety.
196
In Forneys interview with David Tullis who had been liv- 7.2.5 Siege and massacre
ing with Jacob Hamblin, Tullis related that "[t]he company passed by the house...towards evening.... One of the
men rode up to where I was working, and asked if there Main article: Killings and aftermath of the Mountain
was water ahead. I said, yes. The person who rode up Meadows massacre
behaved civilly.[19]
In addition, William Rogers later related where Shirts related he saw the emigrants when they entered the valley,
and talked with several of the men belonging to it. They
appeared perfectly civil and gentlemanly.[20]
On the way back from a circuit through southern Utah
Territory, George A. Smith and his company camped
near the FancherBaker party, at Corn Creek. Some
members of Smiths party later testied that during their
encampment they saw the FancherBaker party poison
a spring and a dead ox, with the expectation that Native Americans would be poisoned.[21] Silas S. Smith, the
cousin of George A., testied that the FancherBaker
party suspiciously asked whether the Native Americans
would eat a dead ox.[22] Although the poisoning story
supported the old Mormon story that Native Americans
had been poisoned and therefore conducted a massacre
on their own,[23] modern historians generally discount the
testimony and rumors about the poisoned ox and spring as
false.[24] Nevertheless, the poisoning story preceded the
Fanchers on their trip southward.[25]
7.2.4
Fanchers arrival at Cedar City
Cedar City was the last major settlement where emigrants

could stop to buy grain and supplies before a long stretch
of wilderness leading to California.[26] When the BakerFancher train arrived there, however, they were turned
a cold shoulder. Important goods were not available in
the town store, and the local miller charged an exorbitant price for grinding grain.[26] As tension between the
Mormons and the emigrants mounted, a member of the
Baker-Fancher train was said to have bragged how he had
the very gun that shot the guts out of Old Joe Smith".[27]
Other members of the party reportedly bragged about
taking part in the Hauns Mill massacre some decades before in Missouri.[26] Others were reported by Mormons
to have threatened to join the incoming federal troops,
or join troops from California, and march against the
Mormons.[28] According to one witness, the captain of the
emigrant train, Alexander Fancher, rebuked these men
on the spot for their inammatory language against the
Mormons.[26]
After staying less than one hour in Cedar City,[29] the emigrants passed over Leachs cuto, passed the small town
of Pinto and headed into Mountain Meadows. Here they
stopped to rest and to regroup their approximately 800
head of cattle.
During the early morning hours of Monday, September 7[30] the FancherBaker party was attacked, at their
Mountain Meadows camp, by as many or more than 200
Paiutes[31] and Mormon militiamen disguised as Native
Americans.
The attackers were positioned in a small ravine south-east
of the emigrant camp.[32] As the attackers shot into the
camp, the FancherBaker party defended itself by encircling and lowering their wagons, along with digging shallow trenches and throwing dirt both below and into the
wagons. Seven emigrants were killed during this opening
attack and were buried somewhere within the wagon encirclement; sixteen more were wounded. The attack continued for ve days, during which the besieged families
had little or no access to fresh water and their ammunition was depleted.[10]
On Friday, September 11, 1857, two Mormon militiamen approached the FancherBaker party wagons with
a white ag and were soon followed by Indian agent and
militia ocer John D. Lee. Lee told the battle-weary emigrants that he had negotiated a truce with the Paiutes,
whereby they could be escorted safely the 36 miles back
to Cedar City under Mormon protection in exchange for
turning all of their livestock and supplies over to the Native Americans.[33] Accepting this, the emigrants were led
out of their fortication. When a signal was given, the
Mormon militiamen turned and murdered the male members of the Fancher party standing by their side. According to Mormon sources, the militia let a group of Paiute
Indians execute the women and children. Some children
were killed while in their mothers arms or after being
crushed by the butts of ries or boot heels. The bodies
of the dead were gathered and looted for valuables, and
were then left in shallow graves or on the open ground.
Members of the Mormon militia were sworn to secrecy.
A plan was set to blame the massacre on the Indians. The
militia did not kill 17 small children who were deemed
too young to relate the story. These children were taken
in by local Mormon families. The children were later reclaimed by the U.S. Army and returned to relatives, and
there is legend that one girl was not returned and lived out
her life among the Mormons.[34]
Leonard J. Arrington reports that Brigham Young received a rider at his oce on the same day of the massacre. This letter asked Youngs opinion on what to do
with the FancherBaker party. When he learned what
was contemplated by the members of the LDS Church
in Parowan and Cedar City, he sent back a letter that the
FancherBaker party be allowed to pass through the territory unmolested.[35][36] Youngs letter supposedly arrived
two days too late, on September 13, 1857. However Jon
197
The site of the massacre, as seen through a viewnder, from the

1990 Monument.
Krakauer claims that Brigham Young and other Utah territory ocials encouraged the massacre beforehand and
sought to deny their roles afterward.[37]
Some of the property of the dead was reportedly taken
by the Native Americans involved, while large amounts
of cattle and personal property was taken by the Mormons in Southern Utah. John D. Lee took charge of the
livestock and other property that had been collected at
the Mormon settlement at Pinto. Some of the cattle was
taken to Salt Lake City and traded for boots. Some reportedly remained in the hands of John D. Lee. The remaining personal property of the FancherBaker party
was taken to the tithing house at Cedar City and auctioned
o to local Mormons.[38] Brigham Young, appalled at
what had taken place, initially ordered an investigation
into the massacre but in the end it must be acknowledged
that through his own unwillingness to work with Federal
authorities contributed both directly and indirectly to the
blunder of justice, and was part of the reason two trials
were necessary.[35]
Survivor Nancy Sephrona Hu, four years old at tragedy, was

taken away by John Willis, whom she lived with until she was
returned to relatives in Arkansas two years later. [39]
the Massacre, the orphans were returned to their families.

The following is a list of the surviving children:
1. Baker, Mary Elizabeth, 5
2. Baker, Sarah Frances, 3
3. Baker, William Twitty, 9 months
4. Dunlap, Georgia Ann, 18 months
5. Dunlap, Louisa, 4
6. Dunlap, Prudence Angeline, 5
7. Dunlap, Rebecca J., 6
7.2.6
Family legends
Several histories and legends have been passed down from

the surviving children, the oldest of whom was only 6
years of age during the massacre, to todays descendants;
some of these stories tell a slightly dierent tale of the
massacre.
In 2007, the families/descendants of the surviving children came together in Utah, for the 150th anniversary
of the massacre. The family stories were compared and
found to be very similar. All of the families agree the stories told of Mormons dressed as Natives, and that none
of the Native people participated in the Massacre of the
wagon train. Family stories tell of being taken by Indians
who washed of their skin and turned white.
7.2.7
Surviving children
Seventeen small children, all under the age of seven, survived the Mountain Meadows massacre. Two years after
8. Dunlap, Sarah E., 1

9. Fancher, Christopher Kit Carson, 5
10. Fancher, Triphenia D., 22 months
11. Hu, Nancy Saphrona, 4 (Hu is prominently featured in the documentary Burying the Past: Legacy
of the Mountain Meadows Massacre)
12. Jones, Felix Marion, 18 months
13. Miller, John Calvin, 6
14. Miller, Joseph, 1
15. Miller, Mary, 4
16. Tackitt, Emberson Milum, 4 (Returned to their
mothers family, the Millers)
17. Tackitt, William Henry, 19 months (Returned to
their mothers family, the Millers)
198
7.2.8
Aftermath
[14] Bagley 2002, p. 280
Main article: Killings and aftermath of the Mountain [15] Professional Surveyor Magazine
Meadows massacre
[16] Death runs Riot - Mountain Meadows. PBS. 2007. ReSee also: Remembrances of the Mountain Meadows
trieved 2007-08-21. They swore and boasted openly...
massacre and Investigations and prosecutions relating to
that Buchanans whole army was coming right behind
them, and would kill every God Damn Mormon in Utah....
Following the massacre, the perpetrators swore each
other to secrecy, and the murdered members of the wagon
train were hastily buried; yet the elements and scavengers
quickly uncovered their corpses. Two years after the
massacre, United States Army ocer James Henry Carleton was sent to investigate it. He was convinced that
the Mormons were the main perpetrators. Some of these
children, who had seen their families killed, recalled seeing white men dressed as Indians among the attackers.
Carleton examined the scene of the massacre and believed that the Paiutes had played a minimal role, and
that the attack had been planned and executed by the
Mormons. The remains of about thirty-four people were
found and buried. The troops then built a cairn over the
graves, and made a large cross from local cedar trees,
the transverse beam bearing the engraving, Vengeance
Is Mine, Saith The Lord: I Will Repay. This cross was
placed at the top of cairn and a large slab of granite was
leaned upon the side, with the engraving:
Here 120 men, women, and children were
massacred in cold blood early in September,
1857. They were from Arkansas.[40]
7.2.9
Notes
[1] Uncle Dales Old Mormon Articles: Misc.

States, 1845-1919
Southern
[2] Bagley 2002, p. 209

[3] Finck 2005 Fancher had journeyed to California from
Arkansas previously in 1850 and 1853. Bagley 2002; the
1850 San Diego County, Calif. census Roll: M432_35;
Page: 280; Image: 544.)
[4] Bagley 2002, pp. 5568; Stenhouse 1873, pp. 424427.
[5] Bancroft 1889, p. 512; Gibbs 1910, p. 12.
[6] Stenhouse 1873, p. 428.
[7] Brooks 1950, pp. 2829
[8] Bancroft 1889.
[9] Gibbs 1910.
[10] Shirts 1994.
[11] Young 1857a.
[12] Bancroft 1889, p. 550
[13] Brooks 1950, p. xxi.
They had two bulls which they called one Heber and the
other Brigham, and whipped 'em through every town,
yelling and singing... and blaspheming oaths that would
have made your hair stand on end.
[17] Hamblin 1881, pp. 4243
[18] Forneys report, given to U.S. Commissioner of Indian Affairs, A.B. Greenwood, was printed in Senate Executive
Document 42 of the 36th United States Congress in response to Senate requests for all the ocial documents
relating to the Mountain Meadows massacre
[19] Thompson 1860, pp. 7580
[20] Conversation between Carl (possibly Carlts) Shirts, Forney and himself. Shirts had been employed by Hamlin
making adobe bricks at the time. (See Rogers 1860.)
[21] Testimonies of Elisha Hoops and Bishop Philo T.
Farnsworth, Case of the Defense, Salt Lake Tribune, 3
August 1875.
[22] Briggs 2006, p. 320.
[23] Brooks 1950, p. 185; George A. Smith in the Journal
History of the Church reported allegations concerning the
poisoning of several springs and that this action by members of the Fancher train gave the Native Americans a
determination to exterminate the emigrants.
[24] Brooks 1950, p. 105 (The poisoned meat story was unlikely, while the poisoned springs was quite clearly fabrication; to poison a running stream of any size would take
a great amount of poison, and if several Saints had died,
their names and homes and other details would have been
given.); Bagley 2002, pp. 10910; Turley 2007 (Historical research shows that these stories are not accurate.
While it is true that some of the emigrants cattle were
dying along the trail, including near Fillmore, the deaths
appear to be the result of a disease that aected cattle
herds on the 1850s overland trails. Humans contracted
the disease from infected animals through cuts or sores
or through eating the contaminated meat. Without this
modern understanding, people suspected the problem was
caused by poisoning.); Forney 1859 (I regard the poisoning aair as entitled to no consideration. In my opinion, bad men, for a bad purpose, have magnied a natural
circumstance for the perpetration of a crime that has no
parallel in American history for atrocity.)
[25] Bagley 2002, pp. 110 (citing George Davis, of the Dukes
party that followed the Fanchers and camped at the same
site in Corn Creek).
[26] Turley 2007.
[27] see Mountain Meadows Massacre Leader in Tietoa Mormonismista Suomeksi.)
199
[28] Burns & Ives 1996, Episode 4; Salt Lake City Messenger #88; Mountain Meadows Massacre: An Aberration
of Mormon Practice
PBS.
[29] Walker, Turley & Leonard 2008, p. 132
[30] Brooks 1950, p. 50 Bigler 1998, p. 169.

[31] Lee 1877, pp. 226227 Lee said the rst attack occurred
on a Tuesday and the Native Americans were several hundred strong.
[32] Walker, Turley & Leonard 2008, p. 158
[34] Brooks, 1950, pp 101105
[35] Leonard Arrington. (1986) Brigham Young: American
Moses, p. 257
[36] Brigham Young to Isaac C. Haight, Sept. 10, 1857,
Files, LDS Church Archives
[37] Krakauer, Jon (1999), Chapter 18, Under the Banner of
Heaven, NY, NY: Anchor Books, ISBN 1-4000-3280-6
[38] Brooks,1950. See also Klingensmith Testimony at rst
trial of John D. Lee
[39] Nancy Saphrona Hu at Burying the Past: Legacy of the
Mountain Meadows Massacre website
[40] Carleton, James H. (1902), Special Report of the Mountain
Meadows Massacre, Government Printing Oce, p. 15
7.2.10
References

ISBN 0-8061-3426-7.
1886 26, San Francisco: History Company, LCCN
07018413, LCC F826.B2 1889, (Internet Archive
versions).
Bigler, David (1998), Forgotten Kingdom: The Mormon Theocracy in the American West, 18471896,
74 (4): 313333.
Forney, J. (5 May 1859), Kirk Anderson Esq, Valley Tan (10 May 1859) 1 (28), p. 1.
Gibbs, Josiah F. (1910), The Mountain Meadows
Massacre, Salt Lake City: Salt Lake Tribune, LCCN
37010372, LCC F826 .G532.
Hamblin, Jacob (1881), Jacob Hamblin: A Narrative of His Personal Experience, Faith Promoting
Series 5.
Missouri: Bryan, Brand & Co., ISBN 1-4366-15186.
Rogers, Wm. H. (February 29, 1860), The Mountain Meadows Massacre, Valley Tan 2 (16), pp. 2
3
Shirts, Morris (1994), Mountain Meadows Massacre, in Powell, Allen Kent, Utah History Encyclopedia, Salt Lake City: University of Utah Press,
ISBN 0874804256, OCLC 30473917
Courtship of Brigham Young, New York: D. Appleton, ASIN B00085RMQM, LCCN 16024014, LCC
BX8611 .S8 1873,.
Thompson, Jacob (1860), Message of the President
massacres in Utah Territory, 36th Congress, 1st Session, Exec. Doc. No. 42, Washington, D.C.: U.S.
Dept. of the Interior.
Turley, Richard E., Jr. (September 2007), The
Mountain Meadows Massacre, Ensign (Salt Lake
City: LDS Church), ISSN 0884-1136.
Walker, Ronald W.; Turley, Richard E., Jr.;
Leonard, Glen M. (2008), Massacre at Mountain
Meadows, Oxford University Press
Young, Brigham (August 5, 1857a), Proclamation
200
7.2.11
External links
Massacre Descendants Group
7.3.1 Background
Main article: Mountain Meadows massacre and Mormon
theology
In early 1857, several groups of emigrants from the northwestern Arkansas region started their trek to California,
7.3 War hysteria preceding the joining up on the way and known as the Baker-Fancher
party. This group was relatively wealthy, and planned to
Mountain Meadows massacre restock its supplies in Salt Lake City, as most wagon trains
did at the time. The party reached Salt Lake City with
The Mountain Meadows massacre was caused in part about 120 members. In Salt Lake, there was an unsubby events relating to the Utah War, an 1858 invasion stantiated rumor that the revered martyr Parley P. Pratts
of the Utah Territory by the United States Army which widow recognized one of the party as being present at her
[1]
ended up being peaceful. In the summer of 1857, how- husbands murder.
ever, Mormons experienced a wave of war hysteria, ex- For the decade prior to the Fanchers arrival there, Utah
pecting an all-out invasion of apocalyptic signicance. Territory existed as a theocracy led by Brigham Young.
From July to September 1857, Mormon leaders prepared As part of Youngs vision of a pre-millennial Kingdom
Mormons for a seven-year siege predicted by Brigham of God, Young established colonies along the California
Young. Mormons were to stockpile grain, and were pre- and Old Spanish Trails, where Mormon ocials govvented from selling grain to emigrants for use as cattle erned by lay[ing] the ax at the root of the tree of sin
feed. As far-o Mormon colonies retreated, Parowan and iniquity, while preserving individual rights.[2] Two
and Cedar City became isolated and vulnerable outposts. of the southern-most establishments were Parowan and
Brigham Young sought to enlist the help of Indian tribes Cedar City, led respectively by Stake Presidents William
in ghting the Americans, encouraging them to steal H. Dame and Isaac C. Haight. Haight and Dame were,
cattle from emigrant trains, and to join Mormons in ght- in addition, the senior regional military leaders of the
ing the approaching army.
Mormon militia. During the period just before the masIn August 1857, Mormon apostle George A. Smith, of sacre, known as the Mormon Reformation, Mormon
Parowan, set out on a tour of southern Utah, instructing teachings were dramatic and strident. The religion had
Mormons to stockpile grain. Scholars have asserted that undergone a period of intense persecution in the AmeriSmiths tour, speeches, and personal actions contributed can midwest, and faithful Mormons made solemn oaths to
to the fear and tension in these communities, and in- pray for vengeance upon those who killed the prophets
uenced the decision to attack and destroy the Baker including founder Joseph Smith and most recently aposFancher emigrant train near Mountain Meadows, Utah. tle Parley P. Pratt, who was murdered in April 1857 in
He met with many of the eventual participants in the mas- Arkansas.
sacre, including W. H. Dame, Isaac Haight, and John D.
Lee. He noted that the militia was organized and ready
to ght, and that some of them were anxious to ght and 7.3.2 Utah War
take vengeance for the cruelties that had been inicted
upon us in the States. On his return trip to Salt Lake Main article: Utah War
City, Smith camped near the Baker-Fancher party. Jacob In July 1857, while the Baker-Fancher party was en route
Hamblin suggested the Fanchers stop and rest their cattle to Utah Territory, Mormons began hearing rumors[3] that
at Mountain Meadows. Some of Smiths party started ru- the United States had launched an expedition to invade
mors that the Fanchers had poisoned a well and a dead ox, the territory and depose its theocratic government. For
in order to kill Indians, rumors that preceded the Fanch- almost a decade, relations between Utah and the federal
ers to Cedar City.. Most witnesses said that the Fanchers government had deteriorated over the issue of polygamy
were in general a peaceful party that behaved well along and the role of Mormon institutions versus that of federal
ones in the territory.[4] By July 1857, Youngs replacethe trail.
Among Smiths party were a number of Paiute Indian ment, Alfred Cumming, was appointed, and a fourth of
chiefs from the Mountain Meadows area. When Smith the entire U.S. army, some 2,500 dragoons, were already
returned to Salt Lake, Brigham Young met with these on the march.
leaders on September 1, 1857 and encouraged them to
ght against the Americans. The Indian chiefs were reportedly reluctant. Some scholars theorize, however, that
the leaders returned to Mountain Meadows and participated in the massacre. However, it is uncertain whether
they would have had time to do so.
As news of the approaching army spread, the coming invasion took on apocalyptic signicance. Mormons saw
it as a threat to their existence.[5] Members of the First
Presidency framed the confrontation as a battle between
the Kingdom of God and minions of the Devil.[6] Some
Mormons in southern Utah taught that the invasion was
7.3. WAR HYSTERIA PRECEDING THE MOUNTAIN MEADOWS MASSACRE
201
Mountain Meadows where the massacre took place.

These settlements were nearly 300 miles from the Salt
Lake City headquarters, and only reachable by a three
days journey on horseback, the messengers changing
mounts at various settlements along the way.[16] Mormons
in and around the Cedar City area were to be the rst defense against an attack from the south which the Mormons
feared and which the US Army was preparing for.[17][18]
The word from Mormon headquarters was that the approaching U.S. Army had orders to murder every believing Mormon,[19] and that the troops were coming directly
from Missouri,[20]
On August 5, 1857, Brigham Young declared martial
law.[21] All borders were to be sealed to further travel
through Utah by emigrants.[22] Young also made it illegal
to travel through Utah without a permit,[23] but no safe
conduct pass was made available to the Baker-Fancher
train by Territorial or local ocials. The party would not
have been aware of Youngs decree as it was only made
public on September 15, 1857.[24]
Emigrant trains arriving from the east presented an opportunity for Mormons to trade or sell foodstus and
other supplies, and until the Utah War, most were friendly
Albert S. Johnston
General commanding U.S. expeditionary force sent to subdue and willing to help travelers pass through the Utah Territory.[25] The Baker-Fancher train encountered residents
"Mormon Rebellion"
along the way who were obeying Youngs recent order to
stockpile supplies in expectations of all-out war with approaching U.S. troops.[26] The Mormons were directed
[7]
the beginning of the Millennium, and the prevailing not to sell any food to the enemy, as the emigrant train
understanding there was that the U.S. Army intended to was labeled. [27]
wipe out the Mormons as a people.[8] In preparation for a
seven-year siege predicted by Brigham Young, Mormon
leaders began accelerating an existing program for stock7.3.3 George A. Smiths circuit through
piling grain.[9] Mormons were told to sell their clothing to
southern Utah
buy as much grain as possible,[10] and not to use grain as
[11]
animal feed nor sell it to emigrants for this purpose.
On August 3, 1857, Mormon apostle George A.
Deant against the United States, Brigham Young warned Smith[28] left Salt Lake City to visit the southern Utah
mobocrats, particularly past Mormon persecutors and communities.[29] He arrived at Parowan on August 8,
the priests, editors, and politicians who have howled so 1857,[30] and on August 15, 1857, he set o on a
long about us, to stay away from the territory, or we will tour of Stake President-Colonel W. H. Dames miliattend to their cases.[12] He stated that if such persons tary district.[31] During the tour, Smith gave military
entered the territory, they will nd a 'Vigilance Com- speeches[32] and counseled Mormons that they prepare
mittee'" and they will nd the Danites".[13] But Young to touch re to their homes, and hide themselves in
denounced plans by Mormons to rob innocent emi- the mountains, and to defend their country to the very
grant trains, saying that such robbers themselves would last extremity.[33] Smith instructed Mormons to stockbe overtaken by a 'Vigilance Committee'".[13] He wanted pile grain, and not to sell it to emigrants for animal feed.
to ensure that the good and honest may be able to pass Scholars have asserted that Smiths tour, speeches, and
from the Eastern States to California...in peace".[14]
personal actions contributed to the fear and tension in
Young ordered pioneer settlements furthest aeld to pull these communities, and inuenced the decision to atup stakesevacuating colonies in San Bernardino (south- tack and destroy the Baker-Fancher emigrant train near
ern California), Las Vegas (southern Nevada), Carson Mountain Meadows, Utah. [34] John D. Lee accompaValley (western Nevada), and Fort Bridger (western nied Smith on part of this tour,[35] during which Smith
Wyoming).[15] Thereafter, the farthest remaining out- addressed a group of Native Americans in Santa Clara,
post of Mormonism were the outlying Mormon colonies counseling them that the Americans were approachat Cedar City (led by Stake President-Major Isaac C. ing with a large army, and were a threat to the NaHaight) and Parowan (led by Stake President-Colonel tive Americans as well as the Mormons.[36] Riding in a
William H. Dame), two infant fortress-villages near wagon afterwards, Lee said he warned Smith that the
202
Native Americans would likely attack emigrant trains,

and that Mormons were anxious to avenge the blood of
the prophets,[37] and according to Lee, Smith seemed
pleased, and said he had had a long talk with Major
Haight on the same subject.[32]
Major Isaac C. Haight, the stake president of Cedar City,
met with Smith again on August 21.[30] Haight told Smith
he had heard reports that 600 troops were already approaching Cedar City from the East, and that if the rumors were true, Haight would have to act without waiting for instructions from Salt Lake City. Smith agreed,
and admired his grit.[32] Smith later said he was uncomfortable, perhaps on account of my extreme timidity, because some of the militia members were eager that
their enemies might come and give them a chance to
ght and take vengeance for the cruelties that had been
inicted upon us in the States, such as the Hauns Mill
massacre.[32]
On his return to Salt Lake City, Smith was accompanied
by a party including Jacob Hamblin of Santa Clara, a
newly appointed Mormon missionary to the Natives in
the region who also ran a federally funded Indian farm
near Mountain Meadows.[38]
Also traveling north with the Smith party were several
Native chiefs from southern Utah Territory[39] On August 25, 1857, Smiths group camped next to the BakerFancher party, headed the opposite direction, at Corn
Creek (now Kanosh). Smith later said he had no knowledge of the Baker-Fancher party prior to meeting them
on the trail.[40] When the Baker-Fancher party inquired Map of the California trail in southern Utah at the time of the
about places to stop for water and grazing, Jacob Hamblin massacre.[47]
directed them to Mountain Meadows,[41] near his home
and, the Indian farm, a regular stopover on the Old Spanish Trail.
since it was not made public until September 15, 1857.[24]
Some members of Smiths party later testied that durThe Fancher and Duke parties (respectively from
ing their encampment they saw the Baker-Fancher party
Arkansas and Missouri) having assisted each other on
poison a spring and a dead ox, with the expectation that
their western journeys, it was believed by some locals
Native Americans would be poisoned.[42] Silas S. Smith,
that the Fancher party was joined by eleven members of a
the cousin of George A., testied that the BakerFancher
Missouri militia calling itself the Wildcats. (Yet there
party suspiciously asked whether the Native Americans
is debate on whether these miners and plainsmen stayed
would eat a dead ox.[43] Although the poisoning story supwith the slow-moving Baker-Fancher party after leaving
ported the Mormon theory that Native Americans had
Salt Lake City,[48] or actually existed.)[49]
been poisoned and therefore conducted a massacre on
their own,[44] Modern historians generally discount the Meanwhile the Mormons that the Baker-Fancher train
testimony and rumors about the poisoned ox and spring encountered along the way were obeying Youngs oras false.[45] Nevertheless, the poisoning story preceded der to stockpile supplies in expectations of all-out war
with approaching U.S. troops and declined to trade with
the Fanchers on their trip southward.[46]
the Fanchers. This friction was added to by the "range
war" that would be expected to erupt between local pop7.3.4 Interactions on road toward Moun- ulations and any emigrants leading vast herds of cattle and indeed, both the Fancher and Duke parties
tain Meadows
stock would compete with locals for grazing and someThe Mormons considered the emigrants of an alien status times would break through the Mormon colonists fences.
because of Youngs orders forbidding travel through Utah With the murder and the expulsion of U.S. Government
without a required pass which the BakerFancher party surveyors, there was no demarcation of the territorial
did not have.[26] However, Captains Baker and Fancher lands claimed by Native Americans, Mormons, and those
may not have been aware of Youngs martial law order that the Americans purchased from Mexico (Treaty of
203
Guadalupe Hidalgo).[50] Yet in the war panic, such mun- On August 4, 1857, Young notied Jacob Hamblin that
dane complaints escalated into more ominous charges.
he was appointed President of the Santa Clara Indian
For example, according to John D. Lee, They swore Mission and instructed him to continue a concilitory poland boasted openly... that Buchanans whole army was icy towards the Indians. "..they must learn that they either
[57]
coming right behind them, and would kill every God got to help us, or the United States will kill us both.
Damn Mormon in Utah.... They had two bulls which
they called one Heber and the other Brigham, and
whipped 'em through every town, yelling and singing...
and blaspheming oaths that would have made your hair
stand on end.[51]
Young sent his trusted interpreter Dimick B. Huntington to various tribes with wagon loads of food. Huntington told Native Americans that the Utah War was
a battle, prophesied in the Book of Mormon, between
Mormons and Native Americans, on the one hand, and
gentiles (non-Mormon whites) on the other.[58] Youngs
message for the tribes was that they should be at peace
with all men except the Americans.[59] Scholars disagree
whether Young intended the Native American tribes to
ght all non-Mormon Americans, including emigrants, or
just the approaching U.S. Army.[60]
While Jacob Hamblin was in Salt Lake City he heard

that the Fanchers had behaved badly [...and had] robbed
hen-roosts, and been guilty of other irregularities, and
had used abusive language to those who had remonstrated
with them. It was also reported that they threatened, when
the army came into the north end of the Territory, to get a
good outt from the weaker settlements in the south.[52] No disapproval was expressed by Huntington when told
John Hawley traveling to his home in Washington, U.T., by Shoshones that cows,[61]horses, and mules had been
overtook the Fancher Party 150 miles South of Provo and stolen from Californians. Wilford Woodru recorded
traveled with them 3 days. Hawley found them to be men Youngs message to the Mormon apostles on August 26,
of families and a large drove of cattle all going to locate 1857, The Gentile emigrants [will] shoot the indians
wharever they meet with them & the Indians now retaliin California. The captain told him they had trouble with
[62]
the Mormons at Salt Creek and Provo when their cattle ate & will kill innocent People., On August 30, 1857,
Huntington gave a group of northern tribes all the beef
crossed into the Mormons herd ground and a Dutchman
in their party would not obey the authorities. The captain cattle & horses that was on the road to Cal[i]fornia, the
North rout[e]".
told him that they intended to obey all the laws and rules
of the territory. Hawley went on to say I am satised the On September 1, 1857, frontiersman James Gemmell was
Saints gave them more trouble than they ought.[53]
in Youngs oce with Hamblin, who had accompanied
In his report of his investigation of the massacre, Su- the group of tribal leaders (including Ammon, Kanosh,
perintendent for Indian Aairs in Utah Territory, Jacob Tutsegabit, and Youngwids), and George A. Smith on his
Forney[54] said: I [...made] strict inquiry relative to the return to Salt Lake, all of whom had camped near the
general behavior and conduct of the company towards the Baker-Fancher party.
people of this territory ..., and am justied in saying that When Hamblin told Young that the Arkansas train was
they conducted themselves with propriety.
near Cedar City, Young said, according to Gemmell
In Forneys interview with David Tullis who had been liv- (whose statement derives from an 1896 posthumous
of
ing with Jacob Hamblin, Tullis related that "[t]he com- source named Wheeler), that if he were in charge
the Nauvoo Legion he would wipe them out.[62] These
pany passed by the house...towards evening.... One of the
men rode up to where I was working, and asked if there chiefs then met with Huntington and Brigham Young,
where the Native American leaders were given all the
was water ahead. I said, yes. The person who rode up
cattle that had gone to Cal. the south rout[e]. The Native
[55]
behaved civilly.
American leaders questioned this, because previously,
In addition, William Rogers later related where Shirts re- the Mormons had told them not to steal cattle. Young aclated he saw the emigrants when they entered the valley, knowledged this, but said, now they have come to ght
and talked with several of the men belonging to it. They us & you, for when they kill us then they will kill you.[63]
appeared perfectly civil and gentlemanly.[56]
Modern scholars generally agree that Brigham Young was
authorizing Native American leaders to steal emigrant
cattle.[64] And there is evidence that a policy that Na7.3.5 Brigham Youngs attempt to enlist tive Americans should steal emigrants cattle was put into
eect against emigrant groups other than the Fancher
Native Americans to ght the Amer- Baker party.[65]
icans
Brigham Young, as Superintendent of Indian Aairs in 7.3.6 Notes

the Utah Territory, built strong diplomatic ties with the
areas Native American tribes. When it became clear [1] Stenhouse 1873, p. 431 (citing Argus, an anonymous
there would be an invasion by U.S. troops, he sought to
contributor to the Corinne Daily Reporter whom Stenenlist them to join Mormons in ghting the Americans.
house met and vouched for).
204
lays the ax at the root of the tree of sin and iniquity;
rights?" Young 1856, p. 256.
[19] George A. Smith, August 2, 1857, JD 5:101; Young 1875

(at the time of the massacre, the Mormon leadership believed reports that the troops had the ostensible design
for destroying the Latter-day Saints); Hamblin 1876 (saying this was the understanding among southern Utah Mormons).
[3] Church leaders mentioned such rumors in sermons as early

as July 2 (Heber C. Kimball: JD 5:86) and July 5, 1857
Young 1857c, p. 5 (referring to rumors of the approaching
troops and warning them to stay away).
[20] Smith 1857
[4] In 1856, the newly formed Republican Party had campaigned against Mormon practices of polygamy as relics
of barbarism, and Democrat James Buchanan, assuming
oce in March 1857, was under political pressure to subdue the perceived Mormon rebellion.
[21] Young 1857a

[22] Bagley 2002, p. 93 As a Mormon woman evacuating Carson Valley explained, The last trains of this year would
not get through, for they were to be cut o.
[23] Young 1857; Bagley 2002; Denton 2005, pp. 114115.
[24] Young 1857a.
[25] Stenhouse 1873, p. 428.
[5] George A. Smith, August 2, 1857, JD 5:101; Young 1875

(at the time of the massacre, the Mormon leadership believed reports that the troops had the ostensible design
for destroying the Latter-day Saints).
[6] Young 1857d, p. 75 (teaching on July 26, 1857 that God
has commenced to set up his kingdom on the earth, and
all hell and its devils are moving against it.); Heber C.
Kimball, August 2, 1857, JD 5:129 (The world is going
to seek to destroy us from the earth. (Voice: 'They will
destroy themselves.') They will destroy themselves, as the
Lord liveth, and the day of their destruction has come.
(Voices: 'Amen'.)").
[26] Shirts 1994.

[27] Abanes 2002, pp. 245, 566; Bagley 2002, p. 98.
[28] Smith was a territorial legislator and a member of the
Quorum of the Twelve Apostles. In the Nauvoo Legion,
he was just a private (see George A. Smith [July 4, 1852],
JD 1:79; Smith 1875), although one Parowan resident understood that part of the purpose of Smiths trip was to
organize the regiment, inspect the troops, and provide instructions (see Martineau 1857).
[29] Smith 1857, p. 221 (saying he left the day after his last
Salt Lake sermon, recorded at JD 5:101).
[7] Lee 1877, p. 251.
[30] Martineau 1857.
[8] Hamblin 1876;Morrill 1876.
[31] Martineau 1857. In addition to Parowan, the tour included visits to Cedar City and Santa Clara, and the groups
stopped at Mountain Meadows to eat dinner on August 20
(see Martineau 1857) with a group of missionaries who
lived there (see Smith 1857, p. 222).
[9] Huntington 1857, p. 2 (counseling Native Americans to

stockpile all the berries and wheat they could glean in
preparation for the seven-year siege predicted by Brigham
Young); Heber C. Kimball, August 23, 1857, JD 5:171;
Heber C. Kimball, September 6, 1857, JD 5:213 (predicting that imminently, the people of the nations will come
by hundreds and by thousands for food, and for raiment,
and for protection in the Utah Territory).
[10] Heber C. Kimball, September 6, 1857, JD 5:213.
[11] Young 1875; Smith 1875.
[12] Young 1857c, pp. 56.
[13] Young 1857c, p. 6
[14] Young 1857c, p. 6.
[32] Smith 1857, pp. 221225

[33] Smith 1857, p. 221; Smith 1857, p. 221 (Smith warned
Cedar City residents it might be necessary to set re to
our property, and hide in the mountains.
[34] Smith 1875; Hamblin 1876 (Smith was sent to represent Youngs mind that Mormons save everything like
breadstu, and use it when we wanted it); Lee 1877,
pp. 22122(quoting Smith as saying, I have been sent
down here by the old Boss, Brigham Young, to instruct
the bretheren of the dierent settlements not to sell any
of their grain to our enemies. And to tell them not to feed
it to their animals, for it will all be needed by ourselves.).
[35] (Lee 1877, pp. 22122).
[15] MacKinnon 2003.
[36] (Lee 1877, pp. 223).
[16] Gibbs 1910, p. 13.
[37] (Lee 1877, pp. 223225).
[17] David H. Miller (1972), THE IVES EXPEDITION REVISITED A PRUSSIAN'S IMPRESSIONS, The Journal of Arizona History (Arizona Historical Society), retrieved 27 June 2013
[38] In addition to Jacob Hamblin, the party included Philo T.

Farnsworth and Elisha Hoops from Beaver, Silas S. Smith
and Jesse N. Smith from Parowan (Smith 1875; Case
of the Defense, Salt Lake Tribune, August 3, 1875) and
Thales Haskell from Santa Clara. Silas S. and Jesse N.
Smith were cousins of George A. Smith (id.).
[18] Briggs 2006, p. 318.
[39] these chiefs included Ammon, Kanosh, Tutsegabit, and

Youngwids (Brooks 1950, p. 27; Bagley 2002, p. 113).
[40] Smith 1875.
[41] Carleton 1859, pp. 24
[42] Testimonies of Elisha Hoops and Bishop Philo T.
Farnsworth, Case of the Defense, Salt Lake Tribune,
August 3, 1875.
[43] Briggs 2006, p. 320.
[44] Brooks 1950, p. 185; George A. Smith in the Journal History of the Church reported allegations concerning the poisoning of several springs and that this action by members
of the Baker-Fancher train gave the Native Americans a
determination to exterminate the emigrants.
[45] Brooks 1950, p. 105 (The poisoned meat story was unlikely, while the poisoned springs was quite clearly fabrication; to poison a running stream of any size would take
given.); Bagley 2002, pp. 10910; Turley 2007 (Historical research shows that these stories are not accurate.
While it is true that some of the emigrants cattle were
dying along the trail, including near Fillmore, the deaths
appear to be the result of a disease that aected cattle
herds on the 1850s overland trails. Humans contracted
the disease from infected animals through cuts or sores
or through eating the contaminated meat. Without this
modern understanding, people suspected the problem was
caused by poisoning.); Forney 1859 (I regard the poisoning aair as entitled to no consideration. In my opinion, bad men, for a bad purpose, have magnied a natural
circumstance for the perpetration of a crime that has no
parallel in American history for atrocity.)
[46] Bagley 2002, pp. 110 (citing George Davis, of the Duke
party that followed the Fanchers and camped at the same
site in Corn Creek).
[47] Bankroft 1889, p. 550
205
[55] Thompson 1860, pp. 7580

[56] Conversation between Carl (possibly Carlts) Shirts, Forney and himself. Shirts had been employed by Hamlin
making adobe bricks at the time. (See Rogers 1860.)
[57] MacKinnon 2008, p. 233
[58] Huntington 1857, pp. 1112.
[59] Huntington 1857, pp. 313.
[60] Sources arguing that Young sought to enlist Native Americans in a war against all gentiles, including emigrants,
include Brooks, pp. 4042; Bagley 2002, pp. 113
114; Denton 2003, p. 158. Sources arguing that Native American leaders were only authorized to ght the
Army and steal emigrant cattle, but not ght emigrants,
include Crockett 2003 (When Brigham Young told the
Native American tribes he wanted assistance in ghting
the Americans, he meant only the army.).
[61] Huntington 1857, p. 4.
[62] Bagley 2002, p. 114.
[63] Huntington 1857, pp. 713.
[64] Brooks, pp. 4042; Bagley 2002, pp. 113114; Denton
2003, p. 158; Bigler 1998, pp. 16768; Whitney 2007
(historian Glen Leonard argues that Young instituted a
new policy [to] allow the Indians to take the cattle, which
will teach the government a lesson that [Mormons] can't
control the Indians.); Crockett 2003 (arguing that Young
asked Indian tribal leaders to help scatter the cattle of the
army and of all emigrants on the trail in front of the army
in order to completely close the trail.)
[65] However, scholars disagree whether the southern Native
American tribal leaders could have returned to the Mountain Meadows area in time to participate in the siege of
the Baker-Fancher party, especially given that two of these
leaders, Tutsegabit and Youngwids, returned to Salt Lake
some time between September 10 and 16, where Young
ordained Tutsegubbets an Elder.
[48] Brooks 1950, p. xxi.

[49] Bagley 2002, p. 280
[50] |Professional Surveyor Magazine
[51] Death runs Riot Mountain Meadows. PBS. 2007.
Retrieved August 21, 2007. They swore and boasted
openly... that Buchanans whole army was coming right
behind them, and would kill every God Damn Mormon in
Utah.... They had two bulls which they called one Heber
and the other Brigham, and whipped 'em through every
town, yelling and singing... and blaspheming oaths that
would have made your hair stand on end.
[52] Hamblin 1881, pp. 4243
[53] Bagley 2008
[54] Forneys report, given to U.S. Commissioner of Indian Affairs, A.B. Greenwood, was printed in Senate Executive
Document 42 of the 36th United States Congress in response to Senate requests for all the ocial documents
relating to the Mountain Meadows massacre
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65. Shirts, Morris A. (1994), Mountain Meadows Massacre, in Powell, Allan Kent, Utah History Encyclopedia, Salt Lake City, Utah: University of Utah
Press, ISBN 0874804256, OCLC 30473917.
66. Smart, Donna T. (1994), Powell, Allan Kent,
ed., Utah History Encyclopedia, Salt Lake City,
Utah: University of Utah Press, ISBN 0874804256,
OCLC 30473917.
67. Smith, Christopher (January 21, 2001), "Forensic
Study Aids Tribes View Of Mountain Meadows
Massacre", Salt Lake Tribune: A1, ISSN 07463502.
68. Smith, George A. (September 13, 1857), Report
of a Visit to the Southern Country, in Calkin, Asa,
1858, at 22125.
69. Smith, George A. (July 30, 1875), at Salt Lake City,
"Deposition, People v. Lee", Deseret News 24 (27):
8, August 4, 1875.
Courtship of Brigham Young, New York: D. Appleton, ID=LCC BX8611 .S8 1873, LCCN 16024014,
ASIN: B00085RMQM.
71. Stoe, Richard W; Michael J Evans (1978). Kaibab
Paiute history: the early years. Fredonia, Ariz.:
Kaibab Paiute Tribe, p. 57. OCLC 9320141.

72. Thompson, Jacob (1860), Message of the President
massacres in Utah Territory, 36th Congress, 1st Session, Exec. Doc. No. 42, Washington, D.C..
73. Turley, Richard E., Jr. (September 2007), The
Saints, ISSN 0884-1136.
74. Twain, Mark (1873), Roughing It, Hartford, Conn.:
American Publishing.
75. Waite, C. V. (Catherine Van Valkenburg) (1868),
The Mormon Prophet and His Harem: Or, an Authentic History of Brigham Young, His Numerous
Wives and Children, Chicago: J.S. Goodman & Co..
76. Walker, Ronald W. (2003), "Save the emigrants,
Joseph Clewes on the Mountain Meadows massacre", BYU studies 42 (1): 139152
77. Webb, Loren (September 16, 1990), Time for healing, LDS leader says about massacre, Saint George
Spectrum:
78. Whitney, Helen & Jane Barnes (2007), The Mormons (Documentary), Washington, D.C.: PBS.
79. Young, Brigham; Heber C. Kimball & Orson Hyde
et al. (April 6, 1845), Proclamation of the Twelve
Apostles of the Church of Jesus Christ, of Latter-Day
Saints, New York: LDS Church.
80. Young, Brigham (February 5, 1852), Speech by
Lake City, Utah.
81. Young, Brigham (July 8, 1855), The Kingdom
of God, in Watt, G.D., Journal of Discourses by
Christ of Latter-Day Saints, His Two Counsellors, the
Twelve Apostles, and Others, vol. 2, Liverpool: F.D.
& S.W. Richards, 1855, at 30917.
82. Young, Brigham (March 2, 1856a), The Necessity
Given Them, in Watt, G.D., Journal of Discourses
by Brigham Young, President of the Church of Jesus
Christ of Latter-day Saints, His Two Counsellors, the
Twelve Apostles, and Others, vol. 3, Liverpool: Orson Pratt, 1856, at 221226.
83. Young, Brigham (March 16, 1856b), Instructions
7.4. CONSPIRACY AND SIEGE OF THE MOUNTAIN MEADOWS MASSACRE

Latter-day Saints, His Two Counsellors, the Twelve
Apostles, and Others, vol. 3, Liverpool: Orson Pratt,
1856, at 24349.
84. Young, Brigham (March 16, 1856c), Diculties
ReligionAdversity Will Teach Them Their Dependence on GodGod Invisibly Controls the Affairs of Mankind, in Watt, G.D., Journal of Discourses by Brigham Young, President of the Church
of Jesus Christ of Latter-day Saints, His Two Counsellors, the Twelve Apostles, and Others, vol. 3, Liverpool: Orson Pratt, 1856, at 25460.
85. Young, Brigham (September 21, 1856d), The People of God Disciplined by TrialsAtonement by
in Watt, G.D., Journal of Discourses by Brigham
Latter-day Saints, His Two Counsellors, and the
Twelve Apostles, vol. 4, Liverpool: S.W. Richards,
1857, at 5163.
86. Young, Brigham (February 8, 1857b), To Know
God is Eternal LifeGod the Father of Our Spirits and BodiesThings Created Spiritually First
President of the Church of Jesus Christ of Latter-day
Saints, His Two Counsellors, and the Twelve Apostles, vol. 4, Liverpool: S.W. Richards, 1857, at 215
21.
87. Young, Brigham (July 5, 1857c), True
HappinessFruits of Not Following Counsel
Popular Prejudice Against the MormonsThe
Coming ArmyPunishment of Evildoers, in
Calkin, Asa, Journal of Discourses Delivered by
President Brigham Young, His Two Counsellors, the
Twelve Apostles, and Others, vol. 5, Liverpool: Asa
Calkin, 1858, at 16.
88. Young,
Brigham
(July
26,
1857d),
Nebuchadnezzars
DreamOpposition
of
Men and Devils to the Latter-Day Kingdom
Governmental Breach of the Utah Mail Contract,
in Calkin, Asa, Journal of Discourses Delivered by
President Brigham Young, His Two Counsellors, the
Twelve Apostles, and Others, vol. 5, Liverpool: Asa
Calkin, 1858, at 7278.
89. Young, Brigham (August 5, 1857a), Proclamation
90. Young, Brigham (April 7, 1867), Word of wisdom, in Watt, G.D., Journal of Discourses by
209
and the Twelve Apostles, vol. 12, Liverpool: S.W.

Richards, 1869, at 27.
91. Young, Brigham (July 30, 1875), at Salt Lake City,
8, August 4, 1875.
92. Young, Brigham (April 30, 1877), "Interview with
Brigham Young", Deseret News 26 (16): 24243,
May 23, 1877.
7.4 Conspiracy and siege of the

The conspiracy and siege of the Mountain Meadows
massacre was initially planned by its Mormon perpetrators to be a short Indian attack, against the Baker
Fancher party. But the planned attack was repulsed and
soon turned into a siege, which later culminated in the
massacre of the remaining emigrants, on September 11,
1857.
7.4.1 The Emigrants

See also: Baker-Fancher party
The Arkansas emigrants, who were later attacked at
Mountain Meadows, were traveling to California shortly
before the Utah War began. After leaving Arkansas and
traveling in several smaller groups these emigrants gathered together near Salt Lake City, Utah and became the
Baker-Fancher party.[1] As these emigrants were crossing into the Utah Territory, the Mormons throughout the
Territory had been mustered to ght the advancing United
States Army, which they believed was intent on destroying them as a people. It was during this period of tension
that the Baker-Fancher party passed through the Utah
Territory, and soon rumors among the Mormons linked
the Baker-Fancher train with enemies who had participated in previous persecutions of Mormons along with
more recent malicious acts.
After the party was organized they left Salt Lake City on
or about August 5, 1857.[2] As they passed through Utah,
the emigrants were in need of supplies, but because of
the possibility of war many Mormons refused to trade
with them; this was one of several problems the emigrants
would encounter. When passing through Provo, 40 miles
south of Salt Lake City, the emigrants decided to stop and
let their animals rest. An area just west of the town had
been marked o, by the local settlers, as use for animal
feed during the upcoming winter. The emigrants allowed
their livestock to wander into this area, and after seeing
this the local settlers asked the party to move on to another
area a few miles to the west; even oering to help them
move.[3] One of the partys leaders refused saying This
210
is Uncle Sams grass...We are staying right here., so the

settlers gave them the option of ghting or leaving; the
party left.[3] After camping the night, the Baker-Fancher
party continued to pass through Utah over the next few
weeks, arriving near Cedar City on Thursday, September
3, 1857.[4]
dicted by Brigham Young. Mormons were to stockpile

grain, and were prevented from selling grain to any passing emigrants. As far-o Mormon colonies retreated,
both Cedar City and nearby Parowan became isolated and
vulnerable outposts. Brigham Young sought to enlist the
help of Indian tribes in ghting the Americans (the apCedar City was the last major settlement where emigrants proaching U.S. Army), and allowed them to steal cattle
could stop to buy grain and supplies before a long stretch from emigrant trains.
of wilderness leading to California.[5] When the Baker- In August 1857, Mormon apostle George A. Smith, set
Fancher train arrived there, however, they were turned out on a tour of southern Utah, instructing Mormons to
a cold shoulder once again; important goods were not stockpile grain. He met with many of the eventual particiavailable in the town store, and the local miller charged pants in the massacre, including William H. Dame, Isaac
an exorbitant price for grinding grain.[5] As tension be- C. Haight, and John D. Lee. He noted that the militia
tween the Mormons and the emigrants mounted, a mem- was organized and ready to ght, and that some of them
ber of the Baker-Fancher train was said to have bragged were anxious to ght and take vengeance for the cruelhow he had the very gun that shot the guts out of Old ties that had been inicted upon us in the States. On
Joe Smith".[6] Other members of the party reportedly his return trip to Salt Lake City, Smith camped near the
bragged about taking part in the Hauns Mill massacre Baker-Fancher party; a traveling partner of Smiths, Jacob
some decades before in Missouri.[5] Others were reported Hamblin, suggested the Fanchers stop and rest their cattle
by Mormons to have threatened to join the incoming fed- at Mountain Meadows. Some of Smiths party claimed to
eral troops, or join troops from California, and march have seen a member of the Baker-Fancher party poison
against the Mormons.[7] According to one witness, the the local Corn Creek and a dead ox, in order to kill Indicaptain of the emigrant train, Alexander Fancher, re- ans; a rumor that would precede the wagon train to Cedar
buked these men on the spot for their inammatory lan- City.[8]
guage against the Mormons.[5]
Among Smiths party were a number of Indian chiefs
After staying less than one hour in Cedar City,[4] the emigrants passed over Leachs cuto, passed the small town
of Pinto and headed into Mountain Meadows. Here they
stopped to rest and regroup their approximately 800 head
of cattle.
from Southern Utah. When Smith returned to Salt Lake,

Brigham Young met with these leaders and Jacob Hamblin on September 1, 1857.[9] Brigham Young asked them
for their help with ghting the Americans (the advancing United States Army). The Indian chiefs were reportedly reluctant, saying they would let the Mormons
ght while they, the Indians, would raise grain.[10] Yet,
some scholars theorize, that the Indian leaders returned
to Mountain Meadows and participated in the massacre.
However, it is uncertain whether they would have had
time to do so, as their traveling companion, Jacob Hamblin, did not return home until after the massacre.
Meetings at Cedar City
An emigrant wagon train
7.4.2
The Mormons
See also: Mountain Meadows massacre and Mormon

theology and War hysteria preceding the Mountain
Meadows massacre
The Mountain Meadows massacre was caused in part by
events relating to the Utah War, an 1858 invasion of the
Utah Territory by the United States Army which ended up
being peaceful. In the summer of 1857, however, Mormons expected an all-out invasion of apocalyptic significance. From July to September 1857, Mormon leaders
prepared Mormons for a possible seven-year siege pre-
Today it is believed that the attack against the wagon train

was planned by leaders in Iron County; after the BakerFancher party had left Cedar City. Several meetings were
held in Cedar City and Parowan by the local Mormon
Leaders, pondering how to implement Brigham Youngs
war time directives. At least nine southern Utah militiamen had already been sent out as scouts to the areas
emigrant trails and mountain passes, looking for any advance parties of the United States dragoons. Major Isaac
C. Haight, Mormon Stake President of Cedar City and
second in command of the Iron County militia, sent a letter to William H. Dame, the militias commanding ofcer and Stake President of Parowan, asking that the
militia be called out against the Baker-Fancher party.[11]
Dame reportedly denied the request, but told Isaac Haight
to let him know if the Fanchers committed any acts of
violence.[11] Haight, however, who was of equal rank to

Dame in ecclesiastical matters, settled on a secondary
plan to use the Native Americans instead of the militia.
The plan was to ambush the emigrants in the Santa Clara
Narrows, south of Mountain Meadows, and have their Indian allies do the killing.[12] Whether Dame was privy to
this plan is a matter of disagreement between the witnesses. According to one report, Isaac Haight said the
Indian attack plan was being put in place under the religious authority of the Cedar City Stake, without William
H. Dames authorization as military commander.[13] John
D. Lee, however, said Isaac Haight told him that orders
for the Indian attack came from William H. Dame.
Philip Klingensmith reported that the orders came from
headquarters other than Cedar City, but he was unsure
whether that meant Parowan or Salt Lake City.[14]
211
killed Joseph Smith,[13] and that some emigrants would

wait at Mountain Meadows and then join with the approaching armies in a massacre of Mormons.[16]
The plan for an Indian massacre of the Baker-Fancher
train was discussed, but not all the Council members
agreed it was the right approach.[13] The Council resolved
to take no action until Haight sent a rider (James Haslam)
out the next day to carry an express to Salt Lake City
(a six-day round trip on horseback) for Brigham Youngs
advice; as Utah did not yet have a telegraph system.[13]
Following the Council, Isaac C. Haight decided to send
a messenger south to John D. Lee.[13] What Haight told
Lee remains a mystery, but considering the Councils decision to wait for advice from Brigham Young, he may
have hoped Lee would back o the planned attack.[17]
John M. Higbee was directed to command a special contingent of militia drawn from throughout the southern settlements whose initial orders were to coordinate the aair
while maintaining a picket around the areas perimeter.
7.4.3 Siege (September 710, 1857)

One witness claimed John D. Lee, left his home in Harmony on September 6, 1857 in the company of 14 Native
Americans and headed toward Mountain Meadows.[18] In
the early morning of Monday, September 7[19] the BakerFancher party was attacked by as many or more than 200
Paiutes[20] and Mormon militiamen disguised as Native
Americans. Why John D. Lee changed the plans to attack the Wagon Train in the Santa Clara Narrows, and
instead attacked at Mountain Meadows several days earlier, remains a mystery.[21]
Mountain Meadows and surrounding region in 1857,
showing path of
Old Spanish Trail

of the emigrant camp.[22] This ravine was about ve feet
deep and had been carved by the headwaters of Magotsu
Creek. As the attackers shot into the camp, the BakerFancher party defended itself by encircling and lowering
their wagons, wheels chained together, along with digging shallow trenches and throwing dirt both below and
into the wagons, which made a strong barrier. Seven emigrants were killed during the opening attack and were
buried somewhere within the wagon encirclement. Sixteen more were wounded. The attack continued for
ve days, during which the besieged families had little
or no access to fresh water and their ammunition was
depleted.[23]
Possibly on September 4, 1857,[15] Haight had a meeting

with John D. Lee ordering him to assemble Paiute ghters to head towards Mountain Meadows for the planned
attack. Lee was a bishop, a territorial legislator, and
a friend to Joseph Smith and Brigham Young, in both
of whose service Lee had performed duties as a constable and of personal protection and was rumored to have
meted out secret punishments as a Danite as well. Lees
meeting with Haight, according to Lee, took place late
at night in Cedar City at the iron works, while they were
wrapped in blankets against the cold.
According to one report, they attempted to send a little
In the afternoon of Sunday, September 6, Major Isaac girl to a nearby spring for water, dressed in white, and
red upon, but escaped unharmed back to the
C. Haight held his weekly Stake High Council meeting she was
[24]
When two emigrant horsemen attempted to recamp.
after church services, and brought up the issue of what
trieve
water,
one was shot while another escaped, but not
[13]
to do with the emigrants.
The Council believed that
before
seeing
that the shooter was a white man.
there were U.S. Armies approaching from the north and
the south,[13] and it was reported at the meeting that the On September 9, local Mormon leader Isaac C. Haight
Baker-Fancher party had threatened to destroy every and his counselor Elias Morris visited Dame in Parowan,
damned Mormon, and some of them had claimed to have where the council decided that the militia would allow
212

supplies to the Native Americans.[23] Accepting this, they
were split into three groups. Seventeen of the youngest
children along with a few mothers and the wounded were
put into wagons, which were followed by all the women
and older children walking in a second group. Bringing
up the rear were the adult males of the Baker-Fancher
party, each walking with an armed Mormon militiaman
at his right. Making their way back northeast towards
Cedar City, the three groups gradually became strung out
and visually separated by shrubs and a shallow hill. After about 1.5 miles (2 kilometers) Higbee gave the prearranged order, Do Your Duty!"[29] Each Mormon then
turned and killed the man he was guarding. All of the
men, women, older children and wounded were massacred by the Mormon militia and Paiutes who had hidden
nearby. Approximately seventeen children were spared
because of their young age, and were taken in by local
Mormon families.
All of the Mormon participants in the massacre were then
sworn to secrecy.[30] The many dozens of bodies were
hastily dragged into gullies and other low lying spots, then
lightly covered with surrounding material which was soon
blown away by the weather, leaving the remains to be
scavenged and scattered by wildlife.[31]
7.4.5 Notes
Map of the Meadows

by Josiah F. Gibbs
the emigrants to pass safely.[25] After the Parowan council meeting, however, Haight spoke with Dame condentially, relating the information that the emigrants probably already knew that Mormons were involved in the
siege. This information changed Dames mind, and he
reportedly authorized a massacre.
[1] Bagley, Will (2002). Blood of the Prophets: Brigham

Young and the Massacre at Mountain Meadows. University
of Oklahoma Press. pp. 9798.
of Oklahoma Press. p. 99.
Leonard (2008). Massacre at Mountain Meadows. Oxford
University Press. p. 132.
[5] Turley 2007.
7.4.4
The Massacre
Main article: Killings and aftermath of the Mountain

Meadows massacre
[6] see Mountain Meadows Massacre Leader in Tietoa Mormonismista Suomeksi.)

[7] Burns & Ives 1996, Episode 4; Salt Lake City Messenger #88; Mountain Meadows Massacre: An Aberration
of Mormon Practice
Following orders from Haight in Cedar City, 35 miles [8] Bagley, Will (2002). Blood of the Prophets: Brigham
(56 km) away, on Friday, September 11 John Higbee
ordered a group of militiamen not in disguise to march
and stand in a formal line a half-mile from the BakerFancher party,[26] then John D. Lee and William Bate- [9] Bagley, Will (2002). Blood of the Prophets: Brigham
men approached the BakerFancher party wagons with
[27][28]
Lee told the battle-weary emigrants
a white ag.
he had negotiated a truce with the Paiutes, whereby they [10] Bagley, Will (2002). Blood of the Prophets: Brigham
could be escorted safely to Cedar City under Mormon
protection in exchange for leaving all their livestock and
[11] James H. Martineau, The Mountain Meadow Catastrophy, July 23, 1907, Church Archives, The Church of Jesus Christ of Latter-day Saints.
University Press. pp. 139141.
[13] Morrill 1876.
[14] Klingensmith adavit.
[15] Briggs 2006, pp. 32324. Lee said this meeting probably
took place late on a Sunday, which would be September
6, but because this date would conict with statements by
other witnesses.
[16] Briggs 2006, p. 322.
[18] Gibbs 1910, pp. 5354 (statement to Gibbs by Benjamin
Platt, an employee at Lees home who said he did not participate in the massacre).
[19] Brooks 1950, p. 50 Bigler 1998, p. 169.
University Press. pp. 157158.
[23] Shirts 1994.
[24] Gibbs 1910, pp. 54 (statement to Gibbs by Benjamin
Platt, a Lee employee, who said he heard details of the
massacre from Lee at a church meeting after the massacre).
[25] Andrew Jenson, notes of discussion with William Barton,
Jan. 1892, Mountain Meadows le, Jenson Collection,
Church Archives
[26] Remembering Mountain Meadows, published in the
LDS Churchs Church News 23 June 2007, with information gleaned from lectures by historians Ron Walker and
Richard Turley on a bus tour of the massacre site on 28
May
[27] Gibbs 1910, p. 230
[28] Brooks 1950, p. 51
[29] Lee 1877, p. 236
213
7.4.6 References
ISBN 0-8061-3426-7.
(4): 313-333.
4. Burns, Ken & Stephen Ives (1996), New Perspectives on the West (Documentary), Washington, D.C.:
PBS.
Mountain Meadows Massacre, Washington: Government Printing Oce (published 1902).
6. Gibbs, Josiah F. (1910), The Mountain Meadows
Massacre, Salt Lake City: Salt Lake Tribune, LCC
F826 .G532 LCCN 37010372.
of Law, 2006.
8. Klingensmith, Philip (September 5, 1872),
Adavit, at Lincoln County, Nevada, in Toohy,
Dennis J., Mountain Meadows Massacre, Corinne
Daily Reporter (Corinne, Utah) 5 (252): 1,
September 24, 1872.
10. Morrill, Laban (September 1876), Laban Morrill
D. Lee Trials) 18751876, University of MissouriKansas School of Law, 2006.
Press, ISBN 0874804256, OCLC 30473917.
12. Turley, Richard E., Jr. (September 2007), The
Saints, ISSN 0884-1136.
214
7.5 Killings and aftermath of the

The Mountain Meadows massacre was a series of attacks on the BakerFancher emigrant wagon train, at
Mountain Meadows in southern Utah. The attacks culminated on September 11, 1857 in the mass slaughter of
the emigrant party by the Iron County district of the Utah
Territorial Militia and some local Indians.
Initially intended to be an Indian massacre,[1] two men
with leadership roles in local military, church and government organizations,[2] Isaac C. Haight and John D. Lee,
conspired for Lee to lead militiamen disguised as Native
Americans along with a contingent of Paiute tribesmen[3]
in an attack. The emigrants fought back and a siege ensued. Intending to leave no witnesses of Mormon complicity in the siege and avoid reprisals complicating the
Utah War, militiamen induced the emigrants to surrender and give up their weapons. After escorting the emigrants out of their fortication, the militiamen and their
tribesmen auxiliaries executed approximately 120 men,
women and children.[4] Seventeen younger children were
spared.
Investigations, temporarily interrupted by the American
Civil War, resulted in nine indictments during 1874. Of
the men indicted, only John D. Lee was tried in a court
of law. After two trials Lee was convicted and executed
near the massacre site.
7.5.1
First attack and siege
Main article: Conspiracy and siege of the Mountain

Meadows massacre
During the early morning hours of Monday, September
7[5] the Baker-Fancher party was attacked by as many or
more than 200 Paiutes[6] and Mormon militiamen disguised as Native Americans.
of the emigrant camp.[7] As the attackers shot into the
camp, the Baker-Fancher party defended itself by encircling and lowering their wagons, along with digging shallow trenches and throwing dirt both below and into the
wagons. Seven emigrants were killed during the opening
attack and were buried somewhere within the wagon encirclement; sixteen more were wounded. The attack continued for ve days, during which the besieged families
had little or no access to fresh water and their ammunition was depleted.[8]
The site of the massacre, as seen through a viewnder, from the

1990 Monument.
ag and were soon followed by Indian agent and militia

ocer John D. Lee. Lee told the battle-weary emigrants
he had negotiated a truce with the Paiutes, whereby they
could be escorted safely to Cedar City under Mormon
protection in exchange for leaving all their livestock and
supplies to the Native Americans.[9]
Accepting this, they were split into three groups. Seventeen of the youngest children along with a few mothers
and the wounded were put into wagons, which were followed by all the women and older children walking in a
second group. Bringing up the rear were the adult males,
each walking with an armed Utah militiaman at his right.
Making their way back northeast towards Cedar City, the
three groups gradually became strung out and visually
separated by shrubs and a shallow hill. After about 2
kilometers (1.2 mi), all of the men, women, older children and wounded were massacred by the Utah militia
and Paiutes who had hidden nearby. A few who escaped
the initial slaughter were quickly chased down and killed.
Two teen-aged girls, Rachel and Ruth Dunlap, managed
to clamber down the side of a steep gully and hide among
a clump of oak trees for several minutes. They were spotted by a Paiute chief from Parowan, who took them to
Lee. Eighteen-year-old Ruth Dunlap reportedly fell to
her knees and pleaded, Spare me, and I will love you
all my life!"[10] (Lee denied this). 50 years later, a Mormon woman who was a child at the time of the massacre
recalled hearing LDS women in St. George[11] say both
girls were raped before they were killed.[12]
All of the Mormon participants in the massacre were then
sworn to secrecy.[13] The many dozens of bodies were
hastily dragged into gullies and other low lying spots, then
lightly covered with surrounding material which was soon
blown away by the weather, leaving the remains to be
scavenged and scattered by wildlife.[14]
7.5.3 Surviving children

7.5.2
Massacre
Approximately seventeen children were deliberately

On Friday, September 11 two Utah militiamen ap- spared because of their young ages. Multiple sources
proached the Baker-Fancher party wagons with a white claim that Lee protested and prohibited the death of all
7.5. KILLINGS AND AFTERMATH OF THE MOUNTAIN MEADOWS MASSACRE
215
Survivor Nancy Sephrona Hu, four years old at tragedy, was

taken away by John Willis, whom she lived with until she was
returned to relatives in Arkansas two years later. [15]
children that were assumed to be too young to talk, and

directed that they be placed in the care of one who was not
involved in the massacre.[16] Not all of the young children
were spared, however; at least one infant was killed in his
fathers arms by the same bullet that killed the adult man.
In the hours following the massacre Lee directed Philip
Kingensmith and possibly two others[17] to take the children (a few of whom were wounded) to the nearby farm
of Jacob Hamblin, a local Indian agent.[18] Later, under
the direction of Jacob Forney, the non-Mormon Superintendent of Indian Aairs for Utah, the children were
placed in the care of local Mormon families pending an
investigation of the matter and notication of kin. However, some accounts relate that Lee sold or bartered the
children to whatever Mormon families would take them.
Sarah Francis Baker, who was three years old at the time
of the massacre, later said: They sold us from one family
to another.[19]
Maj. James H. Carleton, investigated the massacre site in 1859,

buried the dead and erected an early marker.
In 1859, two years after the massacre, Brevet Major

James Henry Carleton arrived in the area to bury the
bones of the victims of that terrible massacre. I saw
several bones of what must have been very small children.
Dr. Brewer says from what he saw he thinks some infants
were butchered. The mothers doubtless had these in their
arms, and the same shot or blow may have deprived both
of life. Hamblin himself showed Sergeant Fritz of my
party a spot on the right-hand side of the road where had
partially covered up a great many of the bones.[23]
Carleton later said it was a sight which can never be for-
7.5.4
Aftermath and the distribution of gotten. After gathering up the skulls and bones of those
who had died, Carletons troops buried them and erected
spoil
The Paiutes received a portion of the Baker-Fancher

partys signicant livestock holdings as compensation for
their part in the massacre.[20] Many of the murdered emigrants other belongings (including blood stained and
bullet-riddled clothing stripped from the victims corpses)
were brought to Cedar City and stored in the cellar of the
Cedar City LDS tithing oce as property taken at the
siege of Sebastopol.[21] There are conicting accounts as
to whether these items were auctioned o or simply taken
by members of the local population. Some of the surviving children subsequently claimed to have seen Mormons
wearing their dead parents clothing and jewelry.[22]
a rock cairn inscribed with the words, Here 120 men,

women, and children were massacred in cold blood early
in September, 1857. They were from Arkansas, along
with a cross bearing the words, Vengeance is mine. I
will repay, saith the Lord. According to legend, on the
Fourth anniversary of the massacre, Brigham Young himself came upon the monument and ordered it to be torn
down. Vengeance is mine he said to have muttered and
I have taken a little.[24]
Meanwhile Forney and Governor Cummings directed
Hamblin and Carleton to gather up the surviving children from local families and transport them to Salt Lake
City, after which they were united with extended family
216
members in Arkansas and other states.[25] Several Mor- [10] Gibbs (1910) p. 36.
mon families claimed and received nancial compensation from the federal government for the childrens care [11] St. George is about 15 miles from the Mountain Meadows.
and even protested that the amounts paid were insucient
although the conditions some of the children lived under [12] Gibbs (1910), Part 3 under heading The Massacre,
paragraphs 16-19
were severely criticized.[26]
Carleton issued a scathing report to the United States [13] Shirts, (1994) Paragraph 11
Congress, blaming local and senior church leaders for the
massacre, however years later only Lee was charged with [14] Shirts, (1994) Paragraph 10
murder for his involvement. Lees rst trial ended in a
mistrial but he was convicted on re-trial and executed by [15] Nancy Saphrona Hu at Burying the Past: Legacy of the
Mountain Meadows Massacre website
ring squad at Mountain Meadows.
The causes and circumstances of the Mountain Meadows Massacre remain contested and highly controversial.
Although there is no evidence that Brigham Young ordered or condoned the massacre, the involvement of various church ocials in both the murders and concealing
evidence in their aftermath is still questioned.[13] Moreover, while by all accounts native American Paiutes were
present, historical reports of their numbers and the details
of their participation are contradictory.
[16] http://www.mtn-meadows-assoc.com/jdlconfession.htm
7.5.5
[20] Carleton (1859), Lee told Brigham that the Indians would
not be satised if they did not have a share of the cattle.
Brigham left it to Lee to make the distribution.
See also
Investigations and prosecutions relating to the

7.5.6
Notes
[1] Walker, Turley, Leonard 2008: 137-140

[2] Lee 1877, p. 214.
[3] Walker, Turley, Leonard 2008: 265
[4] Hamblin 1876 stated he buried over 120 skeletons);
James Lynch (1859) reported there were 140 victims; in
Thompson 1860, p. 8,82, Superintendent Forney reported
115 victims; a 1932 monument states about 140 were
involved in the massacre less 17 children spared; while
Brooks (introduction, 1991) believes 123 to be exaggerated, citing several reports of less than 100. The 1990
monument lists 82 identied by careful research of descendants of survivor ( http://www.mtn-meadows-assoc.
com/inmemory.htm ) and states that there are others still
unknown. See also Bagley 2002.
[5] Brooks 1950, p. 50 Bigler 1998, p. 169.
[8] Shirts 1994.
[17] John D. Lees Confessions state that he directed Knight

and McMurdy to take charge of the children as well
[18] Testimony of Philip Klingensmith (July 2324, 1875). First
Trial of John D. Lee.
[19] Bagley (2002), Chapter 13, page 237 also Brooks (1950),
Appendix X
[21] http://www.law.umkc.edu/faculty/projects/ftrials/
mountainmeadows/carletonreport.html
[22] Weekly Stockton Democrat; 5 June 1859.
As
quoted at this website http://1857massacre.com/MMM/
WeeklyStocktonDemocrat.htm. Both [Becky Dunlap]
and a boy named Miram recognized dresses and a part of
the jewelry belonging to their mothers, worn by the wives
of John D. Lee, the Mormon Bishop of Harmony. The
boy, Miram, identied his fathers oxen, which are now
owned by Lee.
[23] Brevet Major J. H. Carletons Report on the Mountain
Meadows Massacre (May 1859)
[24] PBS - THE WEST - Mountain Meadows
[25] After the massacre, the decision was made to take the
children to the nearby Hamblin home; however, Hamblin
was gone at the time of the killings. Hamblins testimony
in this regard is as following (Q=attorney in Lees trial;
A=Hamblin): Q: What became of the children of those
emigrants? How many children were brought there? A:
Two to my house, and several in Cedar City. I was acting subagent for Forney. I gathered the children up for
him; seventeen in number, all I could learn of. Q: Whom
did you deliver them to? A: Forney, Superintendent of Indian Aairs for Utah."( http://www.mtn-meadows-assoc.
com/hamblin.htm ) Also, see the Carelton report, referenced elsewhere in this article.
[26] Carleton (1859), these Mormons ...dared even to come
forward and claim payment for having kept these little
ones barely alive...
7.6. INVESTIGATIONS AND PROSECUTIONS RELATING TO THE MOUNTAIN MEADOWS MASSACRE
7.5.7
References
217
were peaceful, and that the Mormons intended to resist

occupation.[5]
Walker, Ronald W.; Turley, Jr., Richard E.;

On September 10, 1857, James Holt Haslam arrived in
Leonard, Glen M. (2008). Massacre at Mountain
Salt lake city, after experiencing long delays during his
Meadows. Oxford: Oxford University Press. ISBN
nearly 300 mile journey, to deliver a message from the
978-0-19-516034-5.
acting commander of the Iron Brigade, Isaac C. Haight
to the Mormon leader Brigham Young.[6] The letter has
yet to be found.[7]
President Youngs message of reply to Haight, dated
10, read: In regard to emigration trains pass7.6 Investigations and prosecutions September
ing through our settlements, we must not interfere with
relating to the Mountain Mead- them until they are rst notied to keep away. You must
not meddle with them. The Indians we expect will do as
ows massacre
they please but you should try and preserve good feelings
with them. There are no other trains going south that I
The pursuit of the perpetrators of the Mountain know of[.] [I]f those who are there will leave let them go
Meadows massacre, which atrocity occurred September in peace.[8]
11, 1857, had to await the conclusion of the American
Yet, by the time the express rider delivered Youngs letter
Civil War to begin in earnest.
to Haight, ordering that the emigrants not be harmed, the
murders at Mountain Meadows had already taken place.
According to trial testimony given later by express rider
7.6.1 Brigham Youngs Involvement
Haslam, when Haight read Youngs words, he sobbed like
Main article: Brigham Young and the Mountain Mead- a child and could manage only the words, Too late, too
late.[9]
ows massacre
Evidence as to whether or not Brigham Young ordered Historians debate the letters contents. Brooks believes
the attack on the migrant column is conicted. Histo- it shows Young did not order the massacre, and would
rians still debate the autonomy and precise roles of local have prevented it if he could.[10] Bagley argues that the
Cedar City LDS church ocials in ordering the massacre letter covertly gave other instructions.[11]
and Youngs concealing of evidence in its aftermath.[1]
Youngs use of inammatory and violent language[2] in
response to the Federal expedition added to the tense 7.6.3 Part played by Paiutes
atmosphere at the time of the attack. After the massacre, Young stated in public forums that God had taken
vengeance on the BakerFancher party.[3] It is unclear
whether Young held this view because he believed this
specic group posed an actual threat to colonists or
were directly responsible for past crimes against Mormons. According to historian MacKinnon, After the
war, Buchanan implied that face-to-face communications with Brigham Young might have averted the [Utah
War], and Young argued that a north-south telegraph line
in Utah could have prevented the Mountain Meadows
Massacre.[4]
7.6.2
Youngs belated message to Isaac C.

Haight, acting commander of the
Iron Brigade
On September 8, 1857, Capt. Stewart Van Vliet of the

U.S. Army Quartermaster Corps arrived in Salt Lake
City. Van Vliets mission was to inform Young that the
United States troops then approaching Utah did not inPaiute tribesmen
tend to attack the Mormons, but intended to establish an
(circa 1880)
army base near Salt Lake, and to request Youngs cooperation in procuring supplies for the army. Young informed
Van Vliet that he was skeptical that the armys intentions A few days after the massacre, September 29, 1857, John
218
D. Lee briefed Brigham Young on the massacre. According to Lee, more than one hundred and fty mob
members of Missouri and Illinois, with many cattle and
horses, damned the Saints leaders, and poisoned not only
a beef given to the Native Americans, but also a spring
which killed both Saints and Native Americans. The Native Americans became enraged and after a long siege
killed everyone and stripped the corpses of clothing. The
Mormons spared eight to ten children. A second group,
with a large cattle herd, would have suered the same fate
had not the Saints intervened and saved them. Wilford
Woodru recorded Lees account as a tale of blood.[12]

eaten than the men.[17]
Conrmation of the massacre was received from the Mormon J. Ward Christian. Christian claimed that the emigrants had cheated the Native Americans who sold them
wheat at Corn Creek, put strychnine in water holes and
poisoned a dead ox. According to Christian, the party
consisted of 130 to 135. All were killed by Native Americans with the exception of fteen infant children, that
have since been purchased with much diculty by the
Mormon interpreters.[18]
And when Brigham Young sent his report to the Commissioner of Indian Aairs in 1858, he said the massacre
In fact, seventeen children had survived. The names was the work of Native Americans.[19]
and ages are recorded in the Carleton report, available
online.[13] The Mormons sold the children among each Paiute leaders maintain that Mormon accounts of Paiute
other, as they did the material goods they stole from the initiation of the siege are untrue. Stoe and Evans assert
[20]
emigrants. Carleton reported that immediately after the that Paiutes had no history of attacking wagon trains
massacre John D. Lee, Haight, and Philip Smith [Klin- and no Native Americans were charged, prosecuted, or
gonsmith] went to Salt Lake City to ask Brigham Young punished by federal ocials as a result of the Mountain
what should be done with the property. They oered Meadows massacre. Tribal oral history accounts taken in
Young the money they had taken from their victims, but 1980s and 1990s relate stories of Paiutes witnessing the
he would have nothing to do with it. Brigham gave Lee attack from a distance rather than participating. There are
instructions to divide the cattle and cows among the poor, some stories, which relate some Paiute were present, but
and left it to him to distribute it as he chose. John D. Lee did not initiate or participate in the killings. A corroboended up owning a fancy carriage that had been part of rating oral history of Sybil Mariah Frink tells of witnessthe column; the wagons, ries and other valuables ended ing the planning of the massacre at her home in Harmony.
up with the Mormons, which the Paiute pointed out was She contends she followed fourteen Mormons who had
proof that they had not perpetrated the massacre. Other disguised themselves as Native Americans to the scene
emigrant property was auctioned in Cedar City, in the of the massacre. She makes no mention of any Native
tithing oce of the church, where the Mormons termed Americans participating in the attack. Authors Tom and
it, facetiously, in Carletons view, property taken at the Holt summarize the state of proof regarding the massacre:
siege of Sebastapol. [13]
On September 30, 1857, Mormon Indian Agent George
W. Armstrong sent a letter to Young from Provo with
information of the massacre. In his account, the emigrants gave the Native Americans poisoned beef. After many Native Americans died, they appeased their
savage vengeance by killing fty-seven men and nine
women. There was no mention of survivors.[12]
Decades later, Youngs son, 13 years old in 1857, said
he was in the oce during that meeting and that he
remembered Lee blaming the massacre on the Native Americans.[14] Some time after Lees meeting with
Young, Jacob Hamblin said he reported to Young and
George A. Smith what he said Lee had related to Hamblin on his journey to Salt Lake.[15] Brigham Young was
mistaken when he later testied, under oath, that the
meeting took place some two of three months after the
massacre.[16] When Lee attempted to relate the details of
the massacre, however, Young later testied he cut Lee
o, stopping him from reciting further details.[16]
Rumors of the massacre began to reach California in
early October. John Aiken, a gentile who traveled with
the mail carrier John Hurt through the killing eld, reported to the Los Angeles Star that the unburied putreed
corpses of the women and children were more generally
The fact that so much evidence, including

relevant pages from the journals of many settlers, has been lost or destroyed, testies to
many Native Americans and their sympathizers that much of the ocial history cannot be
considered to be complete or truthful. However, there is certainly some evidence that Native Americans with base camps on the Muddy
and Santa Clara Rivers were at least involved
in the initial siege of the wagon train.[21]
While Native American Paiutes were present, certainly
during the initial attack and siege, historical reports of
their numbers and the details of their participation are
contradictory.[22] However, Mormon witnesses of the
event are unreliable, as Carleton demonstrates, and were
attempting to shift the blame onto the Native Americans.
Eyewitness accounts from Mormons that implicate the
Paiutes (at rst entirely so and then only in part) are set
against Paiute accounts that absolve them from participation in the actual massacre. Historian Bagley believes
the problem with trying to tell the story of Mountain
Meadowsthe sources are all fouled up. You've either
got to rely on the testimony of the murderers or of the surviving children. And so what we know about the actual
219
massacre iscould be challenged on almost any point. _

"[23] However, as Carleton mentions in his 1857 report,
even Hamblin, the Indian agent who blamed the Paiutes
for the massacre, admitted to him that in 1856 the Paiute
tribe had only three guns, suggesting that it was incredible for them to have acquired sucient guns to inict the
number of gunshot wounds evident among the victims,
most of whom were killed by gunre, not, as Mormon
witnesses claimed, largely by being hit in the head with
stones.[13]
7.6.5 Federal investigations in 1859
7.6.4
Carletons report of May 1859 included verbatim statements from Jacob Hamblin and a young Snake man, aged
17 or 18, who lived with the Hamblins and went by the
name of Albert Hamblin. Both attempted to blame the
local Paiute Indians, but Carleton analyzed the contradictions between the evidence he encountered and their
statements to suggest that their accounts were false in several respects.[13] Carleton tricked Albert Hamblin into revealing the identities of some of the Mormons present,
by telling him that Jacob Hamblin had already informed
Carleton that John D. Lee and other Mormons had been
present. Albert then admitted that, apart from Lee,
also present were the Mormons Prime Coleman, Amos
Thornton, Richard Robinson, and Brother Dickinson
from Pinto Creek.[33] Speaking to Paiute Indian chiefs,
Carleton was told by Chief Jackson, head of the Santa
Clara band, that a letter from Brigham Young had ordered
the emigrants to be killed, and that 60 Mormons, painted
and disguised as Indians, led by Bishop John D. Lee and
Isaac C. Haight, had fullled this order. Another Paiute
chief, Touche, then living on the Virgin River, told Carleton that a letter from Brigham Young to the same eect
was brought down to his band by a young man named
[Oliver B.] Huntington, an Indian interpreter living in Salt
Lake City at the time of Carletons report.
Orchestration by militia
Although militia members put responsibility on the

Natives, many non-Mormons began to suspect Mormon
involvement and called for a federal investigation.[24] Territorial U.S. Indian Agent Garland Hurt, in the days following the massacre, sent a translator to investigate, who
returned on September 23 with the report that Paiutes attacked the emigrants and after being repulsed three time
the Mormons tricked the wagon train members into surrender and killed them all.[25] On the September 27, Hurt,
the last federal Agent in Utah Territory, escaped more
than seventy ve Mormons dragoons for the safety of the
American Army with the help of members of the Ute
tribe of Native Americans.[26]
On Lees journey to Salt Lake City to report the massacre, he passed Jacob Hamblin going the opposite direction, and according to Hamblin, Lee admitted killing
emigrants, including adolescent children, and stated that
he acted under orders from ocials in Cedar City.[15] Lee
later denied making these admissions[27] or breaking his
oath of secrecy.[28]
Young rst heard about the massacre from second-hand
reports,[16] After Lee reached Salt Lake City, Lee met
with Young on September 29, 1857,[29] according to Lee,
he told Young about Mormon involvement. Young, however, later testied that he cut Lee o when he started
to describe the massacre, because he could not bear to
hear the details.[16] Lee, however, said he told Young
of involvement by Mormons. Nevertheless, according to
Jacob Hamblin, Hamblin heard a detailed description of
the massacre and Mormon involvement from Lee and reported it to Young and George A. Smith soon after the
massacre. Hamblin said he was told to keep quiet, but
that as soon as we can get a court of justice, we will ferret this thing out.[15]
With regard to the new policy to unbridle Natives to steal
cattle, roughly at the same time of the massacre Indian
agent Hurt received word that militia leadership at Ogden
had arranged for the Snake tribe to run o over 400 cattle
that were being driven toward California.[30]
The Utah War interrupted further federal investigation

and the LDS Church conducted no investigation of its
own. Then in 1859, two years after the massacre, investigations were made by Hurts superior, Jacob Forney,[31]
and also by U.S. Army Brevet Major James Henry Carleton. In Carletons investigation, at Mountain Meadows he found womens hair tangled in sage brush and the
bones of children still in their mothers arms.[32] Carleton
later said it was a sight which can never be forgotten.
After gathering up the skulls and bones of those who had
died, Carletons troops buried them and erected a rock
cairn.
By August 1859, Jacob Forney, Superintendent of Indian Aairs for Utah had retrieved the children from
the Mormon families housing them and gathered them
in preparation of transporting them to their relatives in
Arkansas. He placed the children in the care of families in Santa Clara prior to transportation.[34] Forney and
Capt. Reuben Campbell (US Army) related that Lee
sold the children to Mormon families in Cedar City, Harmony, and Painter Creek.[35] Sarah Francis Baker, who
was three years old at the time of the massacre, later
said, They sold us from one family to another.[36] As
early as May 1859, Forney reported that none of the
children had ever lived with the Native Americans, but
had been transported by white men from the scene of
the massacre to the house of Jacob Hamblin. In July
1859 he wrote of his refusal to pay claims by families
who alleged they purchased the children from the Native
Americans, stating he knew it was not true.[37] Forney had
220
seen to the gathering up the surviving children from local families after which they were united with extended
family members in Arkansas and other states.[38] Families received compensation for the childrens care, including Jacob Hamblin;[39] some protested that the amounts
were insucientalthough Carletons report criticized
the conditions under which some of the children lived.[40]
Laban Morrill, Joel White, Samuel Knight, Samuel McMurdy, Nephi Johnson, and Jacob Hamblin.[54] Lee also
stipulated, against advice of counsel, that the prosecution
be allowed to re-use the depositions of Young and Smith
from the previous trial.[55] Lee called no witnesses in his
defense.[56] This time, Lee was convicted.
Forney concluded that the Paiutes did not act alone and
the massacre would not have occurred without the white
settlers,[41] while Carletons report to the U.S. Congress
called the mass killings a heinous crime,[42] blaming
both local and senior church leaders for the massacre.
A federal judge brought into the territory after the Utah
War, Judge John Cradlebaugh, in March 1859 convened
a grand jury in Provo, Utah concerning the massacre, but
the jury declined any indictments.[43]
John D. Lee just prior to his execution (seated next to con)
7.6.6
1870s prosecutions of John D. Lee
Further investigations, cut short by the American Civil

War in 1861,[44] again proceeded in 1871 when prosecutors obtained the adavit of militia member Phillip Klingensmith. Klingensmith had been a bishop and blacksmith from Cedar City; by the 1870s, however, he had
left the church and moved to Nevada.[45]
William C. Stewart and Samuel Jukes) who had successfully gone into hiding. Klingensmith escaped prosecution by agreeing to testify.[47] Brigham Young removed
some participants including Haight and Lee from the
LDS church in 1870. The U.S. posted bounties of $500
each for the capture of Haight, Higbee and Stewart while
prosecutors chose not to pursue their cases against Dame,
Willden and Adair.
At his sentencing, as required by Utah Territory statute,

he was given the option of being hung, shot, or beheaded, and he chose to be shot.[57] In 1877, before being executed by ring squad at Mountain Meadows (a
fate Young believed just, but not a sucient blood atonement, given the enormity of the crime, to get him into the
celestial kingdom).[58] Lee himself professed that he was
a scapegoat for others involved.
I have always believed, since that day, that
General George A. Smith was then visiting
Southern Utah to prepare the people for the
work of exterminating Captain Fanchers train
of emigrants, and I now believe that he was
sent for that purpose by the direct command
of Brigham Young.
The knowledge of how George A. Smith
felt towards the emigrants, and his telling me
that he had a long talk with Haight on the subject, made me certain that it was the wish of the
'Church authorities, that Fancher and his train
should be 'wiped out', and knowing all this, I
did not doubt then, and I do not doubt it now,
either, that Haight was acting by full authority from the Church leaders, and that the orders he gave to me were just the orders that he
had been directed to give, when he ordered me
to raise the Indians and have them attack the
emigrants.[59]
Lees rst trial began on July 23, 1875 in Beaver, Utah before a jury of eight Mormons and four non-Mormons.[48]
The prosecution called ve eye-witnesses: Philip Klingensmith, Joel White, Samuel Pollock, William Young,
and James Pierce.[49] Due to an illness, George A. Smith
was not called as a witness, but provided deposition testimony denying any involvement in the massacre,[50] as did
Brigham Young, who said he could not travel because he
was an invalid.[16] The defense called Silas S. Smith, Jesse
N. Smith, Elisha Hoops, and Philo T. Farnsworth,[51] who
were part of George A. Smiths party on August 25, 1857
when he camped near the Baker-Fancher party in Corn
Creek. Each of them testied that they either saw, or sus- 7.6.7 Notes
pected, that the Baker-Fancher party poisoned a spring
and a dead ox, later eaten by Native Americans.[52][53]
[1] Shirts 1994
The trial ended in a hung jury on August 5, 1875.
Lees second trial began September 13, 1876, before an
all-Mormon jury. The prosecution called Daniel Wells,
[2] MacKinnon 2007, p. 57

[3] Bagley 2002, p. 247.

[5] Bagley 2002, pp. 134139; Brooks 1950, pp. 138139;
Denton 2003, pp. 164165; Thompson 1860, p. 15
[30] See Message of the President. December 4, 1859. Hurt

to Forney. Also see Bagley, p. 113.
[31] Forney 1859, p. 1.
[6] https://archive.org/details/supplementtolect00penrrich
[32] Fisher 2003.
[7] http://www.pbs.org/weta/thewest/resources/archives/
six/young.htm
[33] See Carleton report available online:

//www.law.umkc.edu/faculty/projects/FTrials/

[9] James H. Haslam, interview by S. A. Kenner, reported
by Josiah Rogerson, 4 December 1884, typescript, 11, in
Josiah Rogerson, Transcripts and Notes of John D. Lee
Trials, LDS Church Archives.
[10] Brooks, The Mountain Meadows Massacre p. 219
[11] See this review of Bagleys book by Je Needle of the
Association for Mormon Letters where this subject is debated.
[12] Brooks\1950.
[13] http://www.law.umkc.edu/faculty/projects/FTrials/
[14] John W. Young adavit (1884)
[15] Hamblin 1876.
[16] Young 1875.
[17] Bagley 2002, p. 157
[35] Thompson 1860 Capt. Campbell p.15, J.Forney p.79

[36] Bagley 2002, p. p.237
[37] Thompson 1860p. 57, 71
[38] After the massacre, the decision was made to take the
children to the nearby Hamblin home; however, Hamblin
was gone at the time of the killings. Hamblins testimony
in this regard is as following (Q=attorney in Lees trial;
A=Hamblin):
Q: What became of the children of those emigrants?
How many children were brought there?
A: Two to my house, and several in Cedar City. I was
acting subagent for Forney. I gathered the children up for
him; seventeen in number, all I could learn of.
Q: Whom did you deliver them to?
A: Forney, Superintendent of Indian Aairs for Utah.
[39] Brooks, pp. 7879
[40] Carleton & 1859 p.14
[41] Forney 1859, p. 1;
[19] Brooks 1950, p. 118
[42] Carleton 1859
[20] Stoe & Evans 1978, p. 57
[43] Cradlebaugh 1859, p. 3; Carrington 1859, p. 2.
[21] Cuch 2000, pp. 137138
[44] Brooks 1950, p. 133
[22] Brooks 1950, pp. 67, 170, 172 Klingonsmith claimed

that he saw one hundred of them present. Nephi Johnson
reports one-hundred and fty Native Americans present.
Hibgee estimates anywhere from three to six hundred.
Lee 1877, p. 226 Lee states at least two hundred were
present.
[45] Briggs 2006, p. 315
[23] Whitney & Barnes 2007.
[48] The Lee Trial, Deseret News, July 28, 1875, p. 5.
[25] Thompson 1860, pp. 9697.

[26] Letters From Nevada Indian Agents - 1857. Available online here.
[27] Lee 1877, p. 259.
http:
[34] Rogers 1860
[18] Uncle Dales Old Mormon Articles: California 1857-1859
[24] Hamilton 1857.
221

[49] The Lee Trial, Deseret News, August 25, 1875, p. 1.

[50] Smith 1875.
[51] Not the same Philo T. Farnsworth as the inventor born in
1906
[28] Lee 1877, p. 214.
[52] Case of the Defense, Salt Lake Tribune, 3 August 1875;

Briggs 2006, p. 320.)
[29] Diary of Wilford Woodru (Brooks 1950, p. 104); Adavit of John W. Young (1884) (saying the meeting took
place in the latter part of September, 1857). Brigham
Young was mistaken when he later testied that the meeting took place some two of three months after the massacre Young 1875.
[53] Brooks 1950, p. 105 The poisoned meat story was unlikely, while the poisoned springs was quite clearly fabrication; to poison a running stream of any size would take
given.
222
[54] Lee 1877, pp. 31778.

[55] Lee 1877, pp. 30203.
[56] Lee 1877, p. 378.
11. Hamblin, Jacob (1881), Jacob Hamblin: A Narrative of His Personal Experience, Faith Promoting
Series, vol. 5

12. Hamilton, Henry, ed. (1857), "Horrible Massacre

Star (published October 10, 1857)
great crime.)

Missouri: Bryan, Brand & Co.
[59] Lee 1877, pp. 225226.
7.6.8
References

ISBN 0-8061-3426-7
(4): 313-333
3. Brooks, Juanita (1950), Mountain Meadows Massacre, Norman, Oklahoma: University of Oklahoma
Press, ISBN 0-8061-2318-4
Mountain Meadows Massacre, Washington: Government Printing Oce (published 1902)
& the Army", Deseret News 9 (5): 2
1 (22): 3
of Indian Aairs : Utah State Division of History :
Distributed by Utah State University Press, pp.131139. ISBN 0-913738-48-4. OCLC 45321868. Retrieved on 2007-07-08.
Never Be Forgotten", Archaeology

(1): 4381
Press, ISBN 0874804256, OCLC 30473917
8, August 4, 1875
Paiute history : the early years. Fredonia, Ariz.:
massacres in Utah Territory, 36th Congress, 1st Session, Exec. Doc. No. 42, Washington, D.C.
20. Whitney, Helen & Jane Barnes (2007), The Mormons (Documentary), Washington, D.C.: PBS
8, August 4, 1875
May 23, 1877
9. Forney, J[acob]. (May 5, 1859), "Visit of the Su- 7.6.9 External links
perintendent of Indian Aairs to Southern Utah",
The Massacre Trials - UMKCs School of Law
Deseret News 9 (10): 1, May 11, 1859
Jacob Forney and the Massacre
References/MASSACRE PERPETRATORS.pdf
Massacre Perpetrators at Mountain Meadows
Massacre: September 711, 1857 Mountain
of Law, 2006
Meadows Monument Foundation website
7.7. MOUNTAIN MEADOWS MASSACRE AND THE MEDIA
223

and the media
through the lens of contemporary American public opinion in an appendix[2] to his semi-autobiographical travel
book Roughing It.
Although the Mountain Meadows massacre was covered to some extent in the media during the 1850s, its
rst period of intense nationwide publicity began around
1872. This was after investigators obtained the confession of Philip Klingensmith, a Mormon bishop at the time
of the massacre and a private in the Utah militia. National
newspapers also covered the John D. Lee trials closely
from 1874 to 1876, and his execution in 1877 was widely
publicized. The rst detailed work using modern historical methods was published in 1950, and the massacre
has been the subject of several historical works since that
time.
In 1910, the massacre was the subject of a short book by

Josiah F. Gibbs, who also attributed responsibility for the
massacre to Brigham Young and George A. Smith.[3]
The trial of John D. Lee, which was highly publicized at

the time, put an idea of an out-of-control theocracy into
the public imagination. And, beginning in the late nineteenth century, the tragedy found place in a whole genre
of historical treatments, novelseven two silent lms.
While the historical works among these critiqued (often
in polemic fashion) early Utahs religious teachings and
rhetoric, a caricature drawn from out of their criticisms
came to nd its place, in stereotype form, in popular cIn historical ction, the massacre inspired a genre of fron- tion and entertainment.
tier crime ction in the 19th century. The massacre has
been portrayed in several plays, and in a 2007 motion pic- 7.7.2 Academic treatment
ture, September Dawn. The Massacre has also been of
subject of several lm documentaries including, Burying
the Past: Legacy of the Mountain Meadows Massacre
(2004) and The Mountain Meadows Massacre (2001).
7.7.1
Early Depictions
An example of the massacres early public notoriety, this sketch

of the massacre site appeared on the cover of the August 13, 1859
issue of Harpers Weekly. Inside, an article quoted Major J.H.
Carletons report describing the scene as one too horrible and
sickening for language to describe. Human skeletons, disjointed
bones, ghastly skulls and the hair of women were scattered in
frightful profusion over a distance of two miles.
In the 1890s, Assistant LDS Church Historian Andrew

Jenson collected all the records he could nd concerning the massacre. These included his own eld notes, excerpts of witnesses diaries, adavits, newspaper reports,
and the transcriptions from the LDS Churchs internal inMormonism Unveiled; or the Life and Confessions of the Late vestigations. Many of the interviews were with massacre
Mormon Bishop, John D. Lee, was Lees account of the mas- participants who were granted complete condentiality in
sacre, published soon after his execution in 1877.[1]
regard to whatever they might say. In September 2009
BYU Studies and Brigham Young University Press pubOne of the earliest depictions of the massacre was writ- lished this complete collection in a 352 page book, enten by a massacre participant, John D. Lee, and was enti- titled Mountain Meadows Massacre: The Andrew Jenson
tled Mormonism Unveiled; or the Life and Confessions of and David H. Morris Collections.[4]
the Late Mormon Bishop, John D. Lee . This Confession The rst historical work to discuss the massacre in any
was published in 1877, and expressed Lees opinion that depth was an 1873 work by T. B. H. Stenhouse entiGeorge A. Smith was sent to southern Utah by Brigham tled The Rocky Mountain Saints.[5] Stenhouse had been
Young to direct the massacre.[1]
a prominent Mormon leader for decades, and editor of
In 1872, Mark Twain commented on the massacre the pro-Mormon Salt Lake Telegraph.[6] Stenhouse was
224
a liberal, however, and in the late 1860s, he joined a

group of intellectual Mormons seeking liberal reform,
known as the Godbeite, who were later expelled from the
church for apostasy. Stenhouses work on the massacre
was drawn from newspaper reports, Klingensmiths adavit, and some personal journalistic investigation.
The rst detailed and comprehensive work using modern historical methods was The Mountain Meadows Massacre in 1950 by Juanita Brooks, a Mormon scholar who
lived near the area in southern Utah. As a young school
teacher, Brooks, was at the deathbed of massacre participant, Nephi Johnson, and heard his last cries of blood,
blood, blood!. Brooks found no evidence of direct involvement by Brigham Young, but charged him with obstructing the investigation and for provoking the attack
through his rhetoric, until recently many considered her
book the denitive work on the massacre.
The play Two-Headed (2000) by Julie Jensen depicts two middle-aged Latter-day Saint women reecting on the massacre that occurred when they
were children.
The novel Red Water (2002) by Judith Freeman depicts John D. Lees role in the massacre from the
perspective of three of his nineteen wives.
The lm September Dawn (2007), released August
24, 2007,[12] directed by Christopher Cain, is described by a press release as portraying the point of
view held [by] direct descendants ... that the iconic
Brigham Young had complicity in the massacre, a
view denied by the Mormon Church.[13] The lm
uses a love story to tell the story of the massacre.[14]
Two of the most signicant works after Brooks include

the books Blood of the Prophets by Will Bagley in 2002[7] 7.7.4 See also
and American Massacre by Sally Denton in 2003.[8]
Anti-Mormonism
Bagley pointed to what he said was strong circumstantial evidence of Youngs involvement through Smith, and
through his early September 1857 meeting with Paiute
Portrayals of Mormons in popular media
Indian leaders Tutsegabit and Youngwids. Denton also
suggested involvement by Young through Smith, but argued against involvement by Paiute leaders.
7.7.5 Notes
The most current work on the massacre, Massacre
at Mountain Meadows (2008), was written by Latterday Saint historian Richard E. Turley, Jr. and two
Brigham Young University professors of history, Ronald
W. Walker and Glen M. Leonard.[9] Aside from available
academic and scholarly sources, the authors were also
granted access to the LDS First Presidency's archives.[10]
The authors decided to avoid portraying the perpetrators
and victims as good or evil, which would overlook their
human complexity and the groups diversities. Instead,
they examined the massacre as a case of American frontier violence and vigilantism.[11]
Several lm documentaries have focused on the massacre including, Burying the Past: Legacy of the Mountain
Meadows Massacre (2004) and The Mountain Meadows
Massacre (2001). The massacre, and its eects on the
churchs image, was also discussed in the PBS series The
Mormons (2007).
7.7.3
Historical ction and portrayals
[1] Lee 1877

[2] Appendix B
[3] Gibbs 1910.
[4] http://byustudies.byu.edu/showTitle.aspx?title=8368
[5] Stenhouse 1873.
[6] Stenhouse 1873, title page.
[7] Bagley 2002
[8] Denton 2003.
[9] History Book Club Description. History Book Club.
[10] (Walker, Turley & Leonard 2008, p. xi)
The book The Star Rover (1915) by Jack London [11] (Walker, Turley & Leonard 2008, p. xiiixiv)
has a section of the book that describes the massacre
from the viewpoint of a young boy from the Fancher [12] MacDonald, G. Jerey (April 28, 2007). Debating History: Did Brigham Young Order a Massacre?". WashingParty
ton Post. pp. B09. Retrieved 2007-04-28.
The play Fire In The Bones (1978) by Thomas F.

Rogers is a depiction of the massacre from the perspective of John D. Lee, and is based heavily on
Juanita Brooks' research.
[13] Press release (2007-03-26).

[14] See Variety, The Hollywood Reporter, or Politico.com.
7.8. MOUNTAIN MEADOWS MASSACRE AND MORMON PUBLIC RELATIONS
7.7.6
References

ISBN 0-8061-3426-7.
225
September 11, 1857. After a period of ocial public silence concerning the massacre, and denials of any
Mormon involvement, The Church of Jesus Christ of
Latter-day Saints (LDS Church) took action in 1872 to
excommunicate some of the participants for their role in
the massacre. Since then, the LDS Church has consistently condemned the massacre, though acknowledging
involvement by some local Mormon leaders.
2. Bancroft, Hubert Howe (1889), The Works of

1886 26, San Francisco: History Company, LCCN Beginning in the late mid-to-late-20th century, the LDS
07018413, LCC F826.B2 1889 (Internet Archive Church has made eorts to reconcile with the descendants of John D. Lee, who was executed for his role in
versions).
the massacre (reinstating him posthumously to full fel3. Brooks, Juanita (1950), The Mountain Meadows lowship in the church), as well as with the descendants
Massacre, Norman, Oklahoma: University of Ok- of the slain BakerFancher party. The church erected a
lahoma Press, ISBN 0-8061-2318-4.
monument at the massacre site in 1999, and has opened
4. Denton, Sally (2003), American Massacre: The many of its previously-condential archival records about
Tragedy at Mountain Meadows, New York: Alfred the massacre to scholars.
A. Knopf, ISBN 0-375-41208-5. Washington Post
review and Letter to the editor in response to the re7.8.1
view.
LDS position in the 1800s
5. Gibbs, Josiah F. (1910), The Mountain Meadows The rst semi-ocial public statement by a church oMassacre, Salt Lake City: Salt Lake Tribune, LCCN cial concerning the massacre was by George Q. Cannon,
then president of the LDS California Mission. In the Oc37010372, LCC F826 .G532.
tober 13, 1857 edition of Cannons San Francisco news6. Klingensmith, Philip (September 5, 1872), writ- paper The Western Standard, Cannon responded to initial
ten at Lincoln County, Nevada, Toohy, Dennis J., news reports of involvement by Mormons by charging the
ed., Mountain Meadows Massacre, Corinne Daily responsible journalists with writing reckless and maligReporter (Corinne, Utah, published September 24, nant slanders, despite knowing that the southern Utah
1872) 5 (252): 1 |contribution= ignored (help).
Mormons were as innocent of [the massacre] as the child
[1]
7. Lee, John D. (1877), Bishop, William W., ed., unborn.
Mormonism Unveiled; or the Life and Confessions The churchs ocial newspaper in Salt Lake City, The
of the Late Mormon Bishop, John D. Lee, St. Louis, Deseret News, was initially slow to comment on the masMissouri: Bryan, Brand & Co..
sacre, and remained largely silent until 1869, when it
again denied involvement by Mormons.[2]
Saints: a Full and Complete History of the Mormons, In the 1870s, Brigham Young excommunicated John D.
[3]
from the First Vision of Joseph Smith to the Last Lee and Isaac C. Haight for their roles in the massacre.
Courtship of Brigham Young, New York: D. Apple- In 1877, soon after Lee was executed for the massacre,
ton, LCCN 16024014, LCC BX8611 .S8 1873.
Young was interviewed by a reporter, and told him that he
9. Twain, Mark (1873), Roughing It, Hartford, Conn.: considered Lees fate just. He denied personal involvement, and denied that the doctrine of blood atonement
American Publishing.
played a role in the massacre, but stated that he believed
in the doctrine, and I believe that Lee has not half atoned
for his great crime.[4]
Horrible Massacre of Emigrants!!: The Mountain
Meadows Massacre in Public Discourse by Douglas 7.8.2 Statements by prominent LDS leadSeefeldt, a professor at the University of Nebraskaers about the massacre
Lincoln
The Mormons documentary

and Mormon public relations
In 2007, as the 150th anniversary of the attack approached, it was featured in a PBS documentary lm, The
Mormons.[5] Interviews with high-ranking LDS Church
ocials, who had made themselves accessible for interMormon public relations have evolved with respect to views about Mormon topics, were posted online. In his
the Mountain Meadows massacre since it occurred on interview, LDS apostle and descendant of massacre par-
226
ticipants Jerey R. Holland spoke of the churchs recent site in Mountain Meadows, Utah.
attempts to express regret not for the church, not institutionally. No, try as people may, there has never been any
smoking gun in Brigham Youngs hand or anyone elses
at that level of leadership of the church. But there was
clearly local responsibility.[6]
In a PBS broadcast soundbite, LDS apostle, Dallin H.
Oaks, said, I have no doubt...Mormons, including local
leaders of our church, were prime movers in that terrible
episode and participated in the killing. And what a terrible thing to contemplate, that the barbarity of the frontier,
and the conditions of the Utah war and whatever provocations were perceived to have been given, would have led
to such an extreme...atrocity perpetrated by members of
my faith. I pray that the Lord will comfort those that are The 1999 Monument and cairn replica built by the LDS Church
still bereaved by it, and I pray that he can nd a way to
forgive those who took such a terrible action against their The original marker at the site, a cairn, was erected
fellow beings.[7]
over the victims mass graves, by Major J.H. Carleton.
This marker was torn down by Latter-day Saints during
Brigham Youngs 1861 visit to the site,[10] then re-built
Expression of regret
in 1864 only to be torn down again around 1874.[11] In
wall and marker was built around this
On September 11, 2007, at the memorial ceremony for 1932 a memorial
[12]
1859
cairn.
In
1990, the Mountain Meadows Assothe sesquicentennial anniversary of the massacre, Henry
ciation,
with
support
from the LDS Church and State of
B. Eyring, an Apostle who would join the First Presidency
Utah,
built
a
monument
overlooking the Mountain Meadof the LDS Church the following month, read an ocial
ows
massacre
site.
statement, saying:
We express profound regret for the massacre carried out in this valley 150 years ago today, and for the undue and untold suering experienced by the victims then and by their relatives to the present time. A separate expression of regret is owed the Paiute people who
have unjustly borne for too long the principal
blame for what occurred during the massacre.
Although the extent of their involvement is disputed, it is believed they would not have participated without the direction and stimulus provided by local church leaders and members.
In 1999 the LDS Church built and agreed to maintain

a second monument at Mountain Meadows.[13] On August 3, 1999, during excavation for this new monument,
a backhoe digging footings accidentally unearthed the remains of 29 victims; this would lead to hard feelings towards the Church by some descendants. The building of
this monument as well as the dedication by Church President Gordon B. Hinckley can be seen in the documentary
lm Burying the Past: Legacy of the Mountain Meadows
Massacre.
The Mountain Meadows Monument Foundation, based
in Arkansas, has attempted to buy the Churchs property in the Meadows. They prefer it to be administered
through an independent trustee or else for the property to
be leased to the federal government for oversight as some
kind of national monument. The church has declined this
idea, and has purchased more property in the area to preserve it from development.[14]
Eyring was careful to place responsibility with local LDS

civic and religious leaders, rather than with Brigham
Young. Some, including Baker-Fancher Party descendants and historian Will Bagley, did not see this as an
apology. Church spokesman Mark Tuttle agreed, saying
We don't use the word 'apology.' We used 'profound
regret.'"[8] However, Richard E. Turley, managing director of the Family and Church History Department, said 7.8.4 Standing in the church of LDS massacre participants
it was intended as an apology[8] and the church-owned
Deseret News called this message a long-awaited apolMost of the main participants in the massacre remained
ogy from the LDS Church.[9]
in good standing with the LDS Church long after the massacre. In the fall of 1870, however, several of them, in7.8.3 LDS Church presence at the Mas- cluding Isaac C. Haight and John D. Lee, were excommunicated for their role in the massacre. After Lees
sacre Site
execution by ring squad, Brigham Young told a reporter
The LDS Church, along with farmers, private landown- that although he believed in the doctrine of blood atoneers, and some government agencies, own the massacre ment, Lee has not half atoned for his great crime.[15]
7.9. MOUNTAIN MEADOWS MASSACRE AND MORMON THEOLOGY

In the late 1950s, LDS President David O. McKay created a committee, chaired by Delbert L. Stapley to investigate the Mountain Meadows massacre. This committee recommended that McKay restore John D. Lees
church membership, and McKay allowed one of Lees
grandsons to be baptized by proxy for him, and the
church restored Lees priesthood and full fellowship in
the church. When Juanita Brooks expressed intention to
publicize this church action, according to Brooks, Stapley threatened to undo the church action on behalf of
Lee. However, the act was publicized in Brooks' biography of Lee, and no rescission was made, although Stapely
recommended Brooks excommunication, which McKay
declined.[16] In 2007, LDS Apostle Jerey R. Holland,
whom Brooks taught English in high school, said that
he believed Brooks was an absolutely faithful Latterday Saintwho hadprobably helped the church come
to grips with something that all of us wish had never
happened.[6]
7.8.5
Notes
[1] Uncle Dales Old Mormon Articles: California 1857-1859

from Uncle Dales Old Mormon Articles Gateway
[2] Carrington 1869 (Our silence upon this subject is frequently construed as an evidence of the inability of the
people of this Territory to defend themselves against the
cruel charges which have been made against them in connection with the tragedy. It is almost a pity to break this
silence now.).
[3] Brooks, Juantia The Mountain Meadows Massacre
[4] Young 1877, p. 242.
[5] Whitney, Helen (May 2, 2007). PBS Frontline: 'The
Mormons". Washington Post. Retrieved 2010-04-12.
[6] Holland, Jerey R. (March 4, 2006). The Mormons . Interviews. (Interview). The Mormons. Retrieved 2014-0331.
[7] Script for The Mormons (2007).
[8] LDS Church Expresses Regret for Mountain Meadows
Massacre (PDF). Sunstone (147): 74. October 2007.
227
[13] See pictures at 1999 Monument.

[14] Mountain Meadows reconciliation, editorial in The
(Provo, Utah) Daily Herald; 19 June 2007
[15] Young 1877, p. 242
[16] Prince 2005, pp. 5354.

LDS Church Public Aairs Ocial site

and Mormon theology
Mormon theology has long been thought to be one of the
causes of the Mountain Meadows massacre. The victims
of the massacre, known as the BakerFancher party, were
passing through the Utah Territory to California in 1857.
For the decade prior the emigrants arrival, Utah Territory
had existed as a theocracy led by Brigham Young. As part
of Youngs vision of a pre-millennial Kingdom of God,
Young established colonies along the California and Old
Spanish Trails, where Mormon ocials governed as leaders of church, state, and military. Two of the southernmost establishments were Parowan and Cedar City, led
respectively by Stake Presidents William H. Dame and
Isaac C. Haight. Haight and Dame were, in addition, the
senior regional military leaders of the Mormon militia.
During the period just before the massacre, known as the
Mormon Reformation, Mormon teachings were dramatic
and strident. The religion had undergone a period of intense persecution in the American mid-west.
7.9.1 Utah Territorys political structure

during the massacre
See also: Mormonism and authority
A decade prior the BakerFancher partys arrival,

Mormons had established in the Utah Territory a
theocratic community (see theodemocracy).
There
Brigham Young presided over The Church of Jesus
Christ of Latter-day Saints as LDS Church president and
[10] Brooks, Juanita, The Mountain Meadows Massacre, P
Prophet of God,[1] until Christ's assumption of world
183; 1950:U of OK Press ISBN 0-8061-0549-6
kingship at his Second Coming.[2] U.S. President Millard
[11] Mountain Meadows Monument, Salt Lake Tribune, May Fillmore appointed Young governor of the Territory of
Utah[3] and its Superintendent of Indian Aairs. Yet
27, 1874.
there was minimal eective separation between church
[12] Morris A. Shirts (2007). Mountain Meadows Massacre. and state until 1858.[4]
[9] Moore, Carrie A. (September 12, 2007). LDS Church
issues apology over Mountain Meadows. Deseret News
(Salt Lake City, Utah). Retrieved 2008-12-03.
Utah History Encyclopedia. Retrieved 2007-08-21. The

most enduring was a wall which still stands at the siege
site. It was erected in 1932 and surrounds the 1859 cairn.
Brigham Young envisioned a Mormon domain, called the

State of Deseret, spanning from the Salt Lake Valley to
228
the Pacic Ocean,[5] and so he sent church leaders to establish colonies far and wide. These colonies were governed by Mormon ocials under Brigham Youngs mandate to enforce Gods law by lay[ing] the ax at the
root of the tree of sin and iniquity, while preserving individual rights.[6] Despite the distance to these outlying
colonies, local Mormon leaders received frequent visits
from church headquarters, and were under Youngs direct
doctrinal and political control.[7] Mormons were taught
to obey the orders of their priesthood leaders, as long
as they coincided with LDS gospel principles.[8] Youngs
view of theocratic enforcement included a death penalty
for such sins as theft.[9] However, there are no documented cases showing that such threats were ever enforced as actual policy,[10] and there were no accusations
of thievery against the BakerFancher party. Mormon
leaders taught the doctrine of blood atonement, in which
Mormon covenant breakers could in theory gain their
exaltation in heaven by having their blood spilt upon the
ground, that the smoke thereof might ascend to heaven
as an oering for their sins. More clearly stated, this
doctrine holds that capital punishment is requisite for offenses of murder.[11]
Brigham Young
LDS Church President,
governor and
American Indian superintendent of
Utah Territory
argues that the limited statistical evidence which does

exist (although dating from the 1880s) shows Utah to
be far less violent than other contemporaneous western
states and territories.[12] Referring to the frequent Mormon declarations that there were fewer deeds of violence
in Utah than in other pioneer settlements of equal population, the Salt Lake Tribune reported on January 25,
1876: It is estimated that no less than 600 murders
have been committed by the Mormons, in nearly every
case at the instigation of their priestly leaders, during the
occupation of the territory. Giving a mean average of
50,000 persons professing that faith in Utah, we have a
murder committed every year to every 2500 of population. The same ratio of crime extended to the population of the United States would give 16,000 murders every year.[13] Brigham Youngs typical response to such
charges was undisguised sarcasm. Speaking on July 26,
1857 he stated what is now the news circulated through
the United States?...That Brigham Young has [had] killed
all the men who have died between the Missouri River
and California.[14] He had previously retorted to similar charges, just one word from Brigham, and they are
ready to slay all before them...It is all a pack of nonsense,
the whole of it.[15] Whatever the case, there is consensus that William H. Dame and Isaac C. Haight, the two
most senior local church leaders in southern Utah complicit in the massacre, took the rhetoric of such doctrines
seriously as they contemplated sanctionable applications
of violence.[16]
According to rumors and accusations, Brigham Young
sometimes enforced Gods law through a secret cadre
of avenging Danites.[17] The truth of these rumors
is debated by historians. While there existed active vigilante organizations in Utah who referred to
themselves as Danites,[18] they may have been acting
independently.[19] Historian Leonard Arrington attributes
these rumors to the actions of Minute Men, a law enforcement organization created by Young to pursue hostile Indians and criminals. However, these became associated with the Danite vigilantes which had operated
briey in Missouri in 1838.[20] Haight and Dame were
never Danites; however, Youngs records indicate that in
1857 he authorized Haight and Dame to secretly execute
two recently released convicts traveling through southern
Utah along the California trail if they were caught stealing cattle or other livestock.[21] Dame replied to Young
in a letter that we try to live so when your nger crooks,
we move.[21] Haight and/or Dame might have been involved in the subsequent ambush of part of the convicts
party just south of Mountain Meadows.[22]
7.9.2 Prior Mid-West Persecution against

Mormons and their calls for
Mormon historian Thomas G. Alexander argues that most
violent speech by LDS leaders was rhetorical in nature.
vengeance
He further states that statistical studies are needed in
order to determine whether frontier Utah was in real- See also: Mormonism and violence
ity any more violent than surrounding regions. But he At the time of the massacre, Mormons had an acute
229
In 1857, Mormon leaders taught that the Second Coming of Jesus was imminent,[27] and that God would soon
exact punishment against the United States for persecuting Mormons and martyring the prophets Joseph Smith,
Hyrum Smith, David W. Patten, and Parley P. Pratt.[28]
In their Endowment ceremony, faithful early Latter-day
Saints took an Oath of vengeance against the murderers of the prophets.[29] As a result of this oath, several
Mormon apostles and other leaders considered it their religious duty to kill the prophets murderers if they ever
came across them.[30]
Parley P. Pratt
Mormon apostle murdered by jealous husband in Arkansas in
April 1857 and viewed as martyr by Latter-day Saints
The sermons, blessings, and private counsel by Mormon leaders just prior to the Mountain Meadows massacre can be understood as encouraging private individuals to execute Gods judgment against the wicked.[31]
In Cedar City, Utah, church leaders taught that members
should ignore dead bodies and go about their business.[32]
Col. William H. Dame, the ranking ocer in southern
Utah who ordered the Mountain Meadows massacre, received a patriarchal blessing in 1854 that he would be
called to act at the head of a portion of thy Brethren and
of the Lamanites (Native Americans) in the redemption
of Zion and the avenging of the blood of the prophets
upon them that dwell on the earth.[33] In June 1857,
Philip Klingensmith, another participant, was similarly
blessed that he would participate in avenging the blood
of Brother Joseph.[34][35] The train led by Alexander
Fancher waited outside Salt Lake City for more than a
week as other groups caught up with them. The other, led
by Captain John Twitty Baker was the last to arrive. Here
the groups decided which route to take across the Great
Basin to California. The Northern route to the California
Trail, involved traveling the along the Humboldt River
in Northern Nevada, west across the Nevada desert to
California and across the Sierra Nevada mountains into
Sacramento. This route put emigrants at risk of becoming snowbound in the Sierra Nevada mountains in
California as the Donner party had done ten years before. The Southern route went to the Old Spanish Trail,
which would take them through the settlements in Southern Utah, through Southern Nevada (now Las Vegas)
and then West through the arid dry Mojave Desert of
San Bernardino County and eventually into Los Angelesbasin.[36] At least one couple, Henry D. and Malinda
Cameron Scott, chose to take the Northern route while
others from the womans family went south with the
united parties under Captain Fancher.[37]
memory of recent persecutions against them, particularly

the death of the prophets, and had been taught that
God would soon exact vengeance. The persecutions began in the 1830s, when the state of Missouri ocially
opposed their presence in the state, engaged with them
in the Mormon War, and expelled them in 1838 with an
Extermination Order. During the Mormon War, prominent Mormon apostle David W. Patten died of wounds
suered after leading Mormon insurgents in an attack
against the Missouri Militia at Crooked Creek, and a
group of Mormons were massacred at Hauns Mill. After the Mormons established a new home in Nauvoo,
Illinois, in 1839, they were again forced to leave behind homes and land in Illinois after conicts with locals culminated in the 1844 death of Joseph Smith and
his brother, Patriarch Hyrum Smith by a mob of Illinois
militia. Brigham Young led the majority of Mormons
It was reported to Brigham Young that the party was from
westward in 1846 to avoid civil war.[23]
Arkansas.[38] It was also rumored that Eleanor McLean
In Utah, just months before the Mountain Meadows mas- Pratt, the apostle Pratts plural wife, recognized one of
sacre, Mormons received word that yet another prophet the party as being present at her husbands murder.[39]
had been killed: in April 1857, apostle Parley P. Pratt
was shot in Arkansas by Hector McLean, the estranged
husband of one of Pratts plural wives, Eleanor McLean 7.9.3 Footnotes
Pratt.[24] Mormon leaders immediately proclaimed Pratt
as another martyr, and compared his death with that [1] Quinn 1997, p. 238 (citing Minutes of meeting of Quoof Joseph Smith.[25] Many Mormons held the people of
rum of the Twelve Apostles, 12 February 1849, p. 3 [LDS
Arkansas responsible.[26]
Archives]).
230
[2] Melville 1960, pp. 3334; Smith et al. 1835, sec. XXIV,
p. 151 (The keys of the kingdom of God are committed
unto man on the earth, and from thence shall the gospel
roll forth unto the ends of the earth, as the stone which is
cut out of the mountain without hands shall roll forth, until
it has lled the whole earth. [T]he Son of man shall
come down in heaven, clothed in the brightest of glory, to
meet the kingdom of God which is set up on the earth;
that thou O God may be gloried in heaven, so on earth,
that they enemies may be subdued.); Roberts 192, 6:290,
292; Young 1855, p. 310; Taylor 853, p. 230; Quinn 1997
(citing John D. Lee diary, 6 December 1848).
be sacriced out of love to ensure their eternal reward

(Young 1856b, pp. 24546; Kimball 1857a, p. 174;
Young 1857b, p. 219.)
[12] Thomas G. Alexander. Review: Will Bagely. Blood of the
Prophets, BYU Studies Review (2003). Alexander referenced available statistics dealing with the period from
1882 to 1903, however it was estimations of violence
from earlier (Mormon Reformation period) Utah compared with neighbors such as (Bleeding Kansas period)
Kansas that Alexander said was needed.
[13] CONTENTdm Collection : Compound Object Viewer
[3] Fillmore 1850, p. 252
[4] Taylor 1857, p. 266 (We used to have a dierence between Church and State, but it is all one now. Thank
God.). Removed as governor during the Utah War,
Young yet retained a great deal of control until his death
in 1877 Melville 1960, p. 48.
[5] Hunter, Milton R. (2004), Brigham Young the Colonizer,

Kessinger Publishing, ISBN 1-4179-6846-X, 70 (citing
Brigham Young, Latter-day Saint Journal History, October 27, 1850, Ms.).
lays the ax at the root of the tree of sin and iniquity;
rights?" Young 1856c, p. 256.
[7] Quinn 2001, pp. 14345, 147.
[8] Lee 1877, p. 235; Beadle 1870, p. 495 (describing what
is said to be a portion of the Mormon Endowment in which
participants are commanded to obey all orders of the
priesthood, temporal and spiritual, in matters of life or
death).
[9] On the Mormon Trail, Young threatened adherents who
had stole wagon cover strings and rail timber with having their throats cut when they get out of the settlements
where his orders could be executed Roberts 1932, p.
597. Young also gave orders that when a man is found to
be a thief,...cut his throat & thro' him in the River (Diary
of Thomas Bullock, 13 December 1846). In Utah, Young
said a theif [sic] should not live in the Valley, for he would
cut o their heads or be the means of haveing [sic?] it
done as the Lord lived. (See the Diary of Mary Haskin
Parker Richards, 16 April 1848). The preferred method
of execution was by exsanguination or decapitation, the
latter being the law of God & it shall be executed. (See
the diary of Willard Richards, 20 December 1846; Watson, Manuscript History of Brigham Young, 1846-1847,
p. 480.)
[10] Alexander, Thomas G. (1992). Wilford Woodru and
the Mormon Reformation of 1855-57 (PDF). Dialogue:
A Journal of Mormon Thought (Dialogue Foundation) 25
(2): 2539.
[11] Young 1856d, p. 53. Mormon leaders stated that this
practice was not yet in full force (1857, pp. 21920),
but the time was not far distant when Mormons would
[16] Quinn 1997, p. 249 (referring to a request Haight sent to

Brigham Young asking permission to enforce blood atonement against an adulterous Mormon desirous to voluntarily submit for blood atonement a request, however, that
Young denied.
[17] Briggs 2006, p. 320, n.26. The southern Utah pioneer and
militia scout of the time John Chatterley later wrote that
he had received threats from a secret Committee, called
...'destroying angels"
[18] Young 1857c, p. 6 (warning mobocrats that if they
came to Utah, they would nd Danites).
[19] Cannon & Knapp 1913, p. 271.
[20] Leonard Arrington. Brigham Young: American Moses.
250.
[21] Parshall 2005, p. 74.
[22] Parshall 2005, p. 79.
[23] Ford 1854, pp. 41112
[24] Pratt 1975, pp. 6, 24 n.26 (Parley and Eleanor entered a
Celestial marriage under the theocratic law of the Utah
Territory), but Hector had refused Eleanor a divorce.
When she left San Francisco she left Hector, and later
she was to state in a court of law that she had left him as
a wife the night he drove her from their home. Whatever
the legal situation, she thought of herself as an unmarried
woman."(p. 6)
[25] Murder of Parley P. Pratt, One of the Twelve Apostles
of the Church of Jesus Christ of Latter-day Saints, JD
19(27):417 (July 4, 1857) (Another Martyr has fallen
another faithful servant of God has sealed his pure and
heavenly testimony of the truthfulness of the Book of
Mormon with his blood.); Pratt 1975, p. 16; Reminiscences of Mrs. A. Agatha Pratt, January 7, F564, #16,
LDS Church Archives, stating that Brigham Young said,
Nothing has happened so hard to reconcile my mind to
since the death of Joseph.).
[26] Eleanor McLean Pratt, Mrs. McLeans Letter to the
Judge, JD 19(27):426 (July 4, 1857) ("[T]he blood of innocence has freely owed to stain the soil of the fair State
of Arkansas.); Brooks 1950, pp. 3637; Linn 1902, pp.
51920: It was in accordance with Mormon policy to
hold every Arkansan accountable for Pratts death, just as

every Missourian was hated because of the expulsion of
the church from that state.).
[27] Young et al. 1845, p. 5 ("[t]here are those now living
upon the earth who will live to see the consummation of
the Millennium). Based on a somewhat ambiguous statement by Joseph Smith, some Mormons believed that Jesus would return in 1891 Erickson 1996, p. 9. See also
Doctrine and Covenants 130: 14-17.
[28] Grant 1854, p. 148 "[I]t is a stern fact that the people
of the United States have shed the blood of the Prophets,
driven out the Saints of God, [c]onsequently I look for
the Lord to use His whip on the refractory son called 'Uncle Sam'.
[29] Diary of Heber C. Kimball (21 December 1845); Beadle
1970, pp. 49697 (describing the oath prior to 1970 as requiring a private, immediate duty to avenge the death of
the Prophet and Martyr, Joseph Smith); George Q. Cannon (Daily Journal of Abraham H. Cannon, 6 December
1889, p. 205). In 1904, several witnesses said that the
oath as it then existed was that participants would never
cease to pray that God would avenge the blood of the
prophets on this nation, and that they would teach this
practice to their posterity unto the 3rd and 4th generation Buerger 2002, p. 134. The oath was deleted from
the ceremony in the early 20th century.
[30] Diary of Heber C. Kimball (21 December 1845) (saying that in the temple he had covenanted, and will never
restuntil those men who killed Joseph & Hyrum have
been wiped out of the earth); George Q. Cannon (Daily
Journal of Abraham H. Cannon, 6 December 1889, p.
205) (stating that he understood that his Endowment in
Nauvoo included an oath against the murders of the
Prophet Joseph as well as other prophets, and if he had
ever met any of those who had taken a hand in that massacre he would undoubtedly have attempted to avenge the
blood of the Martyrs).
[31] Diary of Daniel Davis, 8 July 1849, the LDS archives,
as quoted in Quinn 1997, p. 247 (A Mormon who listened to a sermon by Young in 1849 recorded that Young
said if any one was catched stealing to shoot them dead
on the spot and they should not be hurt for it.); Young
1856b, p. 247 (stating that a man would be justied in
putting a javelin through his plural wife caught in the act of
adultery, but anyone intending to execute judgmenthas
got to have clean hands and a pure heart,else they had
better let the matter alone); Young 1857, p. 219 ("[I]f
[your neighbor] needs help, help him; and if he wants salvation and it is necessary to spill his blood on the earth
in order that he may be saved, spill it); Young 1857, p.
311 ("[I]n regard to those who have persecuted this people and driven them to the mountains, I intend to meet
them on their own grounds.I will tell you how it could
be done, we could take the same law they have taken, viz.,
mobocracy, and if any miserable scounderels come here,
cut their throats. (All the people said, Amen).); Quinn
1997, p. 260 (LDS leaders publicly and privately encouraged Mormons to consider it their right to kill antagonistic outsiders, common criminals, LDS apostates,
231
and even faithful Mormons who committed sins worthy

of death.).
[32] Letter from Mary L. Campbell to Andrew Jenson, 24 January 1892, LDS archives, in Moorman & Sessions, Camp
Floyd and the Mormons, p. 142
[33] Patriarchal blessing of William H. Dame, 20 February
1854, in Harold W. Pease, The Life and Works of
William Horne Dame, M.A. thesis, BYU, 1971, pp. 6466.
[34] Patriarchal blessing of Philip Klingensmith, Anna Jean
Backus, Mountain Meadows Witness: The Life and Times
of Bishop Philip Klingensmith (Spokane: Arthur H. Clark
Co., 1995), pp. 118, 124.
[35] See Salt Lake Cuto and the California Trail and Spanish
Trail Cut a Roundabout Path Through Utah; Scott 1877
[36] Bagley 2002, p. 99.
[37] Scott 1877.
[38] Young 1875.
[39] Stenhouse 1873, p. 431 (citing Argus, an anonymous
contributor to the Corinne Daily Reporter whom Stenhouse met and vouched for).

9/11, 1857: The Mountain Meadows Massacre by
John G. Turner, Christianity Today
Election Theology and the Massacre at Mountain
Meadows by Seth Payne
The Mountain Meadows Massacre by Richard E.
Turley Jr., Ensign, September 2000
The Mountain Meadows Massacre and
Responsibility for the Mountain Meadows
Massacre, from Comprehensive History of the
Church by B.H. Roberts
Refutation of falsehoods appearing in the Illustrated American, January 9, 1891 by Wilford
Woodru
A Great Tragedy: Emigrant trains in Utah, from
The Restored Church, by William E. Berrett

ISBN 0-8061-3426-7.
1886 26, San Francisco: History Company, LCC
F826.B2 1889, LCCN 07018413 (Internet Archive
versions).
232
Beadle, John Hanson (1870), Chapter VI. The
Bloody Period., Life in Utah, Philadelphia: National Publishing, pp. 177195, LCC BX8645 .B4
1870, LCCN 30005377.
74 (4): 313333.
Buerger, David John (2002), The Mysteries of Godliness: A History of Mormon Temple Worship (2nd
PBS.

His Two Counsellors, the Twelve Apostles, and Others 2, Liverpool: F.D. & S.W. Richards (published
1855), pp. 14549.
Kimball, Heber C. (January 11, 1857a), The Body
of Christ-Parable of the Vine-A Wile Enthusiastic
Spirit Not of God-The Saints Should Not Unwisely
Expose Each Others Follies, in Watt, G.D., Journal of Discourses by Brigham Young, President of the
Counsellors, and the Twelve Apostles 4, Liverpool:
Kimball, Heber C. (August 16, 1857b), Limits of
and the Twelve Apostles 4, Liverpool: S.W. Richards
(published 1857), pp. 37476.
Cannon, Frank J.; Knapp, George L. (1913),


Dunn, Jacob Piatt (1886), Massacres of the Mountains: A History of the Indian Wars of the Far West,
New York: Harper & Brothers.
Linn, William Alexander (1902), The Story of the

1901, New York: McMillan (scanned versions).
Erickson, Dan (1996), Joseph Smiths 1891 Millennial Prophecy: The Quest for Apocalyptic Deliverance, Journal of Mormon History 22 (2): 134.
Melville, J. Keith (1960), Theory and Practice of

Church and State During the Brigham Young Era
(PDF), BYU Studies 3 (1): 3355.
Fancher, Lynn-Marie; Wallner, Alison C. (2006),

Parshall, Ardis E. (2005), "'Pursue, Retake and Punish': The 1857 Santa Clara Ambush (PDF), Utah
Historical Quarterly 73 (1): 6486.
Fillmore, Millard (September 26, 1850), I nominate Brigham Young, of Utah, as governor of the
United States of America 8, Washington, D.C.: GPO
(published 1887), p. 252
Pratt, Parley P. (December 31, 1855), Marriage

1856) 5 (45), pp. 35657.
Ford, Thomas (1854), A History of Illinois, from its
S.C. Griggs & Co..
Grant, Jedediah M. (March 12, 1854a),
Discourse, Deseret News (July 27, 1854) 4
(20), pp. 12.
Grant, Jedediah M. (April 2, 1854b), Fullment of
of the Church of Jesus Christ of Latter-Day Saints,
Pratt, Steven (1975), Eleanor McLean and the

Murder of Parley P. Pratt (PDF), BYU Studies 15
(2): 22556.
Quinn, D. Michael (1997), The Mormon Hierarchy: Extensions of Power, Salt Lake City: Signature
Books, ISBN 1-56085-060-4.
Quinn, D. Michael (2001), LDS 'Headquarters
Present, Dialogue: A Journal of Mormon Thought
34 (34): 13564.
Roberts, B. H., ed. (1912), History of the Church of
Deseret News.
Scott, Malinda Cameron (1877).
Malinda
Meadows Association. Retrieved 2007-06-15.

Smith, Joseph; Cowdery, Oliver; Rigdon, Sidney; Williams, Frederick G. (1835), Doctrine and
Covenants of the Church of the Latter Day Saints:
Carefully Selected from the Revelations of God, Kirtland, Ohio: F. G. Williams & Co.
Courtship of Brigham Young, New York: D. Appleton, ASIN B00085RMQM, LCCN 16024014, LCC
BX8611 .S8 1873.
Taylor, John (April 8, 1853), Legitimacy and Illegitimacy, in Watt, G.D., Journal of Discourses
by Brigham Young, President of the Church of Jesus Christ of Latter-Day Saints, His Two Counsellors,
the Twelve Apostles, and Others 1, Liverpool: F.D.
& S.W. Richards (published 1854), pp. 221233.
Taylor, John (September 20, 1857), Education
Revelation, Obedience, etc., in Calkin, Asa, Journal of Discourses Delivered by President Brigham
Young, His Two Counsellors, the Twelve Apostles,
and Others 5, Liverpool: Asa Calkin (published
1858), pp. 25966.
Whitney, Helen; Barnes, Jane (2007), The Mormons
(Documentary), Washington, D.C.: PBS.
Young, Brigham; Kimball, Heber C.; Hyde, Orson;
Pratt, Parley P.; Smith, William; Pratt, Orson; Page,
John E.; Taylor, John; Woodru, Wilford; Smith,
George A.; Richards, Willard; Lyman, Amasa M.
(April 6, 1845), Proclamation of the Twelve Apostles
of the Church of Jesus Christ, of Latter-Day Saints,
New York: LDS Church.
Young, Brigham (July 8, 1855), The Kingdom
of God, in Watt, G.D., Journal of Discourses by
Christ of Latter-Day Saints, His Two Counsellors, the
Twelve Apostles, and Others 2, Liverpool: F.D. &
S.W. Richards (published 1855), pp. 30917 Check
date values in: |year= / |date= mismatch (help).
Young, Brigham (March 2, 1856a), The Necessity
Given Them, in Watt, G.D., Journal of Discourses
by Brigham Young, President of the Church of Jesus Christ of Latter-day Saints, His Two Counsellors,
the Twelve Apostles, and Others 3, Liverpool: Orson
Pratt (published 1856), pp. 221226.
Young, Brigham (March 16, 1856b), Instructions
Latter-day Saints, His Two Counsellors, the Twelve
233
Apostles, and Others 3, Liverpool: Orson Pratt (published 1856), pp. 24349.
Young, Brigham (March 16, 1856c), Diculties
ReligionAdversity Will Teach Them Their Dependence on GodGod Invisibly Controls the Affairs of Mankind, in Watt, G.D., Journal of Discourses by Brigham Young, President of the Church
of Jesus Christ of Latter-day Saints, His Two Counsellors, the Twelve Apostles, and Others 3, Liverpool:
Orson Pratt (published 1856), pp. 25460.
Young, Brigham (September 21, 1856d), The People of God Disciplined by TrialsAtonement by
in Watt, G.D., Journal of Discourses by Brigham
Latter-day Saints, His Two Counsellors, and the
Twelve Apostles 4, Liverpool: S.W. Richards (published 1857), pp. 5163.
Young, Brigham (February 8, 1857b), To Know
God is Eternal LifeGod the Father of Our Spirits and BodiesThings Created Spiritually First
President of the Church of Jesus Christ of Latter-day
Saints, His Two Counsellors, and the Twelve Apostles 4, Liverpool: S.W. Richards (published 1857),
pp. 21521.
Young, Brigham (July 5, 1857c), True
HappinessFruits of Not Following Counsel
Popular Prejudice Against the MormonsThe
Coming ArmyPunishment of Evildoers, in
Calkin, Asa, Journal of Discourses Delivered by
President Brigham Young, His Two Counsellors,
the Twelve Apostles, and Others 5, Liverpool: Asa
Calkin (published 1858), pp. 16.
Young,
Brigham
(July
26,
1857d),
Nebuchadnezzars
DreamOpposition
of
Men and Devils to the Latter-Day Kingdom
Governmental Breach of the Utah Mail Contract,
in Calkin, Asa, Journal of Discourses Delivered by
President Brigham Young, His Two Counsellors,
the Twelve Apostles, and Others 5, Liverpool: Asa
Calkin (published 1858), pp. 7278.
Young, Brigham (July 30, 1875), Deposition, People v. Lee, Deseret News (Salt Lake City, published
August 4, 1875) 24 (27), p. 8.
Young, Brigham (April 30, 1877), Interview with
Brigham Young, Deseret News (May 23, 1877) 26
(16), pp. 24243.
234
7.10 Brigham Young and the

At the time of the Mountain Meadows massacre, Brigham
Young, was serving as LDS Church President and would
be replaced the following year by Alfred Cumming,
as Governor of the Utah Territory.[1][2] Evidence as to
whether or not Brigham Young ordered the attack on
the migrant column is conicted. Historians still debate
the autonomy and precise roles of local Cedar City LDS
church ocials in ordering the massacre and Youngs
concealing of evidence in its aftermath.[3] Youngs use
of inammatory and violent language[4] in response to
the Federal expedition (known as the Utah War) added
to the tense atmosphere at the time of the attack. After
the massacre, Young stated in public forums that God had
taken vengeance on the Baker-Fancher party.[5] It is unclear whether Young held this view because of a possible
belief that this specic group posed a threat to colonists
or that they were responsible for past crimes against Mormons. According to historian William P. MacKinnon,
After the war, Buchanan implied that face-to-face communications with Brigham Young might have averted the
Utah War, and Young argued that a north-south telegraph
line in Utah could have prevented the Mountain Meadows
Massacre.[6]
7.10.1
Youngs theology
See also: Mountain Meadows massacre and Mormon

theology
The Mountain Meadows massacre victimized several
groups of emigrants from the northwestern Arkansas region who had started their treks to California in early
1857, joining along the way and becoming known as
the Baker-Fancher party. For the decade prior the emigrants arrival, Utah Territory had existed as a theocracy
led by Brigham Young. As part of Youngs vision of
a pre-millennial Kingdom of God, Young established
colonies along the California and Old Spanish Trails,
where Mormon ocials governed as leaders of church,
state, and military. Two of the southern-most establishments were Parowan and Cedar City, led respectively by
Stake Presidents William H. Dame and Isaac C. Haight.
Haight and Dame were, in addition, the senior regional
military leaders of the Mormon militia. During the period just before the massacre, known as the Mormon Reformation, Mormon teachings were dramatic and strident.
The religion had undergone a period of intense conict
with non-Mormons in the American midwest, and faithful
Mormons made solemn oaths to pray for vengeance upon
those who killed the prophets including founder Joseph
Smith, Jr. and most recently apostle Parley P. Pratt, who
was murdered in April 1857 in Arkansas.
7.10.2 Youngs belated message to Isaac C.

Haight, acting commander of the
Iron County Brigade
On September 8, 1857, Capt. Stewart Van Vliet of the
U.S. Army Quartermaster Corps arrived in Salt Lake
City. Van Vliets mission was to inform Young that the
United States troops then approaching Utah did not intend to attack the Mormons, but intended to establish an
army base near Salt Lake, and to request Youngs cooperation in procuring supplies for the army. Young informed
Van Vliet that he was skeptical that the armys intentions
were peaceful, and that the Mormons intended to resist
occupation.[7]
Historians debate the role of Brigham Young in the massacre.

Young was theocratic leader of the Utah Territory at the time of
the massacre.
On September 10, 1857, James Holt Haslam arrived in

Salt Lake City, after experiencing long delays during his
nearly 300 mile journey, to deliver a message from the
acting commander of the Iron County Brigade, Isaac C.
Haight to Brigham Young.[8] This letter has yet to be
found,[9] but accounts say it asked Brigham Young, what,
if anything, should be done with the Baker-Fancher party
camped at nearby Mountain Meadows.[10] After delivering the letter to Young, Haslam was told to rest for a
few hours then return to pick up the reply.[11] After his
rest, Haslam picked up the reply from Young, and was
instructed to return to Cedar City with the letter quickly
and not to spare horseesh.[11]
President Youngs message of reply to Haight, dated
September 10, 1857, read:
7.10. BRIGHAM YOUNG AND THE MOUNTAIN MEADOWS MASSACRE

In regard to emigration
trains passing through our settlements, we must not interfere with
them until they are rst notied to
keep away. You must not meddle
with them. The Indians we expect
will do as they please but you should
try and preserve good feelings with
them. There are no other trains
going south that I know of[.] [I]f
those who are there will leave let
them go in peace.[12]
Yet, by the time the express rider delivered Youngs letter
to Haight, ordering that the emigrants not be harmed, the
murders at Mountain Meadows had already taken place.
According to trial testimony given later by express rider
Haslam, when Haight read Youngs words, he sobbed like
a child and could manage only the words, Too late, too
late.[13]
235
that as soon as we can get a court of justice, we will ferret this thing out.[17]
With regard to the new policy to unbridle Natives to steal
cattle, roughly at the same time of the massacre Indian
agent Hurt received word that militia leadership at Ogden
had arranged for the Snake tribe to run o over 400 cattle
that were being driven toward California.[21]
7.10.4 Lees suggestion of a conspiracy

William C. Stewart and Samuel Jukes) who had successfully gone into hiding. Klingensmith escaped prosecution by agreeing to testify.[23] Brigham Young removed
some participants including Haight and Lee from the
LDS church in 1870. The U.S. posted bounties of $500
each for the capture of Haight, Higbee and Stewart while
prosecutors chose not to pursue their cases against Dame,
Willden and Adair.
Historians debate the letters contents. Brooks believes

it shows Young did not order the massacre, and would
have prevented it if he could.[14] Bagley argues that the
letter covertly gave other instructions.[15]
At his sentencing, as required by Utah Territory statute,
he was given the option of being hung, shot, or beheaded, and he chose to be shot.[24] 1877, before being
7.10.3 Youngs investigation
executed by ring squad at Mountain Meadows (a fate
Young believed just, but not a sucient blood atoneA few days after the massacre, September 29, 1857, John ment, given the enormity of the crime, to get him into
D. Lee briefed Brigham Young on the massacre. Decades the celestial kingdom)[25][26] Lee himself professed that
later, Youngs son, 13 years old in 1857, said he was in he was a scapegoat for others involved, saying:
the oce during that meeting and that he remembered
Lee blaming the massacre on the Native Americans.[16]
I have always believed,
Some time after Lees meeting with Young, Jacob Hamsince that day, that General George
blin said he reported to Young and George A. Smith what
A. Smith was then visiting Southhe said Lee had related to Hamblin on his journey to Salt
[17]
ern Utah to prepare the people for
Lake. Brigham Young was mistaken when he later testhe work of exterminating Captain
tied, under oath, that the meeting took place some two
[18]
Fanchers train of emigrants, and
of three months after the massacre.
When Lee atI now believe that he was sent
tempted to relate the details of the massacre, however,
for that purpose by the direct
Young later testied he cut Lee o, stopping him from
[18]
command of Brigham Young.
reciting further details.
When Brigham Young sent his report to the Commissioner of Indian Aairs in 1858, he said the massacre
was the work of Native Americans.[19]
Young rst heard about the massacre from second-hand
reports,[18] After Lee reached Salt Lake City, Lee met
with Young on September 29, 1857,[20] according to Lee,
he told Young about Mormon involvement. Young, however, later testied that he cut Lee o when he started
to describe the massacre, because he could not bear to
hear the details.[18] Lee, however, said he told Young
of involvement by Mormons. Nevertheless, according to
Jacob Hamblin, Hamblin heard a detailed description of
the massacre and Mormon involvement from Lee and reported it to Young and George A. Smith soon after the
massacre. Hamblin said he was told to keep quiet, but
The knowledge of how George

A. Smith felt towards the emigrants, and his telling me that he
had a long talk with Haight on the
subject, made me certain that it was
the wish of the Church authorities,
that Fancher and his train should be
wiped out, and knowing all this, I
did not doubt then, and I do not
doubt it now, either, that Haight
was acting by full authority from the
Church leaders, and that the orders
he gave to me were just the orders
that he had been directed to give,
when he ordered me to raise the
236
7.10.5

Indians and have them attack the
emigrants.[27]
[21] See Message of the President. December 4, 1859. Hurt

to Forney. Also see Bagley, p. 113.
Notes

[1] LDS Church Department of History. Brigham Young,

2nd President of the Church. History of the Church Presidents of the Church. The Church of Jesus Christ of
Latter-day Saints. Retrieved 10 May 2010.
[2] Utah State Historical Society/Utah State History. Alfred
Cumming. Utah History to Go. State of Utah. Retrieved
10 May 2010.
[3] Shirts 1994
[4] MacKinnon 2007, p. 57
[5] Bagley 2002, p. 247.
great crime.)
[26] Interview with Brigham Young, Deseret News, April 30,
1877
[27] Lee 1877, pp. 225226.

[7] Bagley 2002, pp. 134139; Brooks 1950, pp. 138139;
Denton 2003, pp. 164165; Thompson 1860, p. 15
[8] https://archive.org/details/supplementtolect00penrrich
[9] http://www.pbs.org/weta/thewest/resources/archives/
six/young.htm
[13] James H. Haslam, interview by S. A. Kenner, reported
by Josiah Rogerson, 4 December 1884, typescript, 11, in
Josiah Rogerson, Transcripts and Notes of John D. Lee
Trials, LDS Church Archives.
7.10.6 References
ISBN 0-8061-3426-7
(4): 313-333
Massacre, Norman, Oklahoma: University of Oklahoma Press, ISBN 0-8061-2318-4
Mountain Meadows Massacre, Washington: Government Printing Oce (published 1902)
& the Army", Deseret News 9 (5): 2
[14] Brooks, The Mountain Meadows Massacre p. 219

[15] See this review of Bagleys book by Je Needle of the
Association for Mormon Letters where this subject is debated.
[16] John W. Young adavit (1884)
[17] Hamblin 1876.
[18] Young 1875.
[19] Brooks 1950, p. 118
[20] Diary of Wilford Woodru (Brooks 1950, p. 104); Adavit of John W. Young (1884) (saying the meeting took
place in the latter part of September, 1857). Brigham
Young was mistaken when he later testied that the meeting took place some two of three months after the massacre Young 1875.

1 (22): 3
of Indian Aairs : Utah State Division of History :
Distributed by Utah State University Press, pp.131139. ISBN 0-913738-48-4. OCLC 45321868. Retrieved on 2007-07-08.
Never Be Forgotten", Archaeology
9. Forney, J[acob]. (May 5, 1859), "Visit of the Superintendent of Indian Aairs to Southern Utah",
Deseret News 9 (10): 1, May 11, 1859
7.11. REMEMBRANCES OF THE MOUNTAIN MEADOWS MASSACRE
237
10. Hamblin, Jacob (September 1876), Testimony of 7.11 Remembrances of the MounJacob Hamblin, in Linder, Douglas, Mountain
tain Meadows massacre
There have been several remembrances of the
of Law, 2006
Mountain Meadows massacre including: commem11. Hamblin, Jacob (1881), Jacob Hamblin: A Narra- orative observances, the building of monuments and
tive of His Personal Experience, Faith Promoting markers, and the creation of associations and other
Series, vol. 5
groups to help promote the massacres history and ensure
12. Hamilton, Henry, ed. (1857), "Horrible Massacre protection of the massacre site and grave sites.
Star (published October 10, 1857)
7.11.1 Markers and Monuments

Mormonism Unveiled; or the Life and Confessions In the State of Utah
Missouri: Bryan, Brand & Co.
(1): 4381
Press, ISBN 0874804256, OCLC 30473917
8, August 4, 1875
Paiute history : the early years. Fredonia, Ariz.:
massacres in Utah Territory, 36th Congress, 1st Session, Exec. Doc. No. 42, Washington, D.C.
20. Whitney, Helen & Jane Barnes (2007), The Mormons (Documentary), Washington, D.C.: PBS
8, August 4, 1875
May 23, 1877
7.10.7
External links
A representation of the original 1859 cairn monument at

Mountain Meadows.
1859 In May 1859, Major James H. Carleton, of the

U.S. Army, and Cavalry arrived at Mountain Meadows
with orders to bury the bones of the massacres victims.
After searching the area, the remains of 34 victims were
buried on the northern side of a ditch. (This ditch was
a defensive trench dug by the emigrants to protect themselves from their attackers.) Around and above this grave
a rude monument was built of loose granite stones, creating a cairn. It was conical in form, fty feet in circumference at the base, twelve feet in height and supported
a cross hewn from red cedar wood. From the ground to
the top of the cross was twenty-four feet. On the transverse part of the cross, facing towards the north, was an
inscription carved in the wood.[1]
Vengeance is mine, I will repay saith the
Lord
Brigham Young and the Mountain Meadows massacre at the Foundation for Apologetic Information On a crude slab of granite set in the earth and leaning
against the northern base of the monument were cut the
& Research Wiki
238
following words:[1]
Here 120 men, women, and children were
massacred in cold blood early in September,
1857. They were from Arkansas
Prior to this, while waiting to rendezvous with Major Carleton at Mountain Meadows, assistant surgeon Charles
Brewer was placed in charge of a burial detail by Captain
Reuben T. Campbell of Camp Floyd. Brewer gathered
the remains of 39 victims, burying the remains in three
mass graves located one and one-half miles north of Carletons monument. Each of these gravesites were marked
by a mound of stones.[2][3]
During a tour of southern Utah Brigham Young, along
with some 60 other Saints visited the massacre site in
May 1861. After viewing the inscription on the cross,
Wilford Woodru recorded President Young as saying
it should be vengeance is mine and I have taken a little. The cross was then torn down and the rocks of
the cairn were dismantled, leaving little of the original
marker.[4] Sally Denton, in her book, records Young as
saying Vengeance is mine, and I have taken a little before having the monument torn down.[5]
Early cairn at Mountain Meadows.
(Taken in 1898)[7]
Later reconstructions In May 1864, Captain George

F. Price and a company of Cavalry found the 1859 memorial and grave had been desecrated. The monument had
been torn down, the cross taken away and the stones form- Lorenzo Brown, recorded that when passing through
ing the monument scattered on the valley oor; while the Mountain Meadows, on July 1, 1864, he noticed someone
had carved Remember Hauns Mill and Carthage Jail
mass-grave underneath had been defaced.[6]
just below the biblical passage on the cross.[8]
Captain Price and the Cavalry immediately proceeded to
repair the grave and rebuild the monument. The struc- Following its reconstruction, the monument continued to
one more time
ture erected was of stone, creating a new cairn, mea- face vandalism and was torn down at least
[7]
in
1870,
only
to
be
rebuilt
soon
after.
suring twelve feet square at the base and four feet high,
compactly lled in with loose stone and earth. From the
square rose a pyramidal column seven feet high. The cen1932 Because the cairn had been vandalized, destroyed
ter of column supported a cedar pole with a horizontal
and rebuilt several times over the 70 years since its origmember attached representing the Christian Cross and
inal construction, the citizens of southern Utah decided
making the height of the monument fourteen feet. On
that something more needed to be done. On August 20,
the side of the cross facing east were inscribed the words:
1932, 73 men began work on a new wall which would
surround the remains of the 1859 cairn.[9] This wall enVengeance is mine, I will repay saith the
closed an area of about 30 X 35 feet (11 m) and averaged
Lord
4 feet (1.2 m) high.[10] A small set of steps on the western side allowed access into the enclosed area so visitors
Mountain Meadows Massacre, September
could view the remains of the cairn.[11] The Utah Pio1857
neer Trails and Landmarks Association installed a bronze
plaque near the steps on which was written:
On the opposite side were the words
Erected by the ocers and men of
Company M, 2d California Cavalry May 24
and 25th, 1863.
The grave was repaired by lling it with earth, rounding
it on the surface and covering it with a layer of protective
stones.[6]
No. 17 Erected 1932

Mountain Meadows
A favorite recruiting place on the Old Spanish
Trail
In this vicinity, September 711, 1857
occurred one of the most lamentable tragedies
in the annals of the west. A company of about

140 Arkansas and Missouri Emigrants led by
Captain Charles Fancher, en route to
California, was attacked by white men and
Indians. All but 17, being small children, were
killed. John D. Lee, who confessed
participation as leader, was legally executed
here March 23, 1877. Most of the Emigrants
were buried in the own defense pits.
This monument was reverently dedicated
September 10, 1932 by The Utah Pioneer
Trails and Landmarks Association and The
People of Southern Utah.
The dedication of this new memorial wall and plaque was
held on September 10, 1932 and as many as 400 persons
were reported to have been present. In the group was
local LDS Stake President, William R. Palmer, the main
instigator of the project.[11]
239
In the valley below between September 7 and

11, 1857, a company of more than 120
Arkansas emigrants led by Capt. John T.
Baker And Capt. Alexander Fancher was
attacked while en route to California. This
event is known in history as the Mountain
Meadows Massacre.[15]
During the dedication of this monument more than 2,000
people attended a memorial service at Southern Utah
University. Participants in the memorial service included
Judge Roger V. Logan, Jr. of Harrison, Arkansas, J. K.
Fancher, representing the emigrant families, tribal chairwoman Geneal Anderson and spiritual leader Cliord
Jake, representing the Paiute tribe, Rex E. Lee, representing descendants of LDS pioneer families from the area,
and thenFirst Counselor in the LDS Churchs First Presidency Gordon B. Hinckley, representing the Church.[14]
32 years later, in April 1965, the property (2.5 acres) The following are quotes from an article, written about
on which the 1859 cairn and 1932 memorial wall stood the event, in the Saint George, Utah, Spectrum newspaper:
was donated to The Church of Jesus Christ of Latter-day
Saints (LDS Church) by the Lytle Family.[12] Following
J.K. Francher, a Harrison, Ark., pharmathis donation the Church began to discourage visitors
cist and freelance writer, said...[that he] never
to the site. Signs were removed along with a picnic table,
dreamed that a memorial service would come
and the condition of the road leading to the monument deto fruition but the spirit kicked in and people
graded and became impassable.[13] Later the signs were
of diering religious beliefs have reconciled.
replaced and the County of Washington began to mainThe most dicult words for men to utter is
tain the road so visitors could once again visit the site.
'I'm sorry and I forgive you'."Easing the burden
of the victims was also the goal of Paiute Indian Tribal Chairwoman Geneal Anderson of
Cedar City....
During the ceremony, descendants of both
the victims and perpetrators joined arms on
stage hugging and embracing each other following a challenge by Rex E. Lee, Brigham
Young University president.... Gordon B.
Hinckley...said he came as a representative of
a church that has suered much over what
happened. While people can't comprehend
what occurred...Hinckley said he was grateful
for reconciliation by the descendants on both
sides...."Now if there is need for forgiveness,
1990 Monument at Mountain Meadows
we ask that it be granted.[16]
1990 On September 15, 1990, descendants with support from the LDS Church and the State of Utah dedi- By 1999, President Hinckleys tone would change dracated a new monument to the victims.[14] The monument matically during a speech given at Mountain Meadows
was constructed atop Dan Sill Hill, on property owned by when he stated, That which we have done here must
the U.S. Forest Service, which overlooks the meadows. never be construed as an acknowledgment of the part of
The monument is accessible from a small parking lot and the church of any complicity in the occurrences of that
is located on a path which winds its way around the rim fateful day.[17] Following the memorial service at SUU
of the hill.
buses took descendants and other guests to tour the new
This monument was built of granite and the names of the monument.
victims and survivors are inscribed on the front. In the In 1998 damage from frost and a small earthquake topmiddle of the monument a small inscription gives some pled the slabs of granite and the monument lay in pieces
interpretive information:
until the fall of that year. Today the monument is
maintained by the Utah State Division of Parks and
IN MEMORIAM
Recreation.[18]
240
In preparation for this new monuments dedication in

1990, improvements were made to the massacre area including a replacement for the 1932 bronze plaque.[14] The
new plaque read:
MOUNTAIN MEADOWS MASSACRE
This stone memorial marks the burial site for
some of those killed in the Mountain Meadows Massacre in September 1857. The BakerFancher party camped here a well-known
stopping place along the Old Spanish Trail.
The rst memorial was erected at this location in May 1859 by Brevet Major James H.
Carleton and 80 soldiers of the First Dragoons from Fort Tejon, California. Assisting were Captains Reuben P. Campbell and
Charles Brewer, with 201 from Camp Floyd,
Utah. The bones of about 34 of the emigrants
were buried here. The remains of others were
buried one and one-half miles to the north, near
the place of the massacre.
The original memorial consisting of a stone
cairn topped with a cedar cross and a small
granite marker set against the north side of the
cairn was not maintained. The Utah Trails
and Landmarks Association built a protective
wall around what remained of the 1859 memorial and, on September 10, 1932, installed a
bronze marker. That marker was replaced with
the present inscription in conjunction with the
dedication of the nearby memorial on September 15, 1990.[15]
Corps of Engineers.[21] They all agreed that the area was

clear and okay to dig into.[21]
By August 6 Kevin Jones, the Utah State archeologist,
had issued a permit to excavate the site and gather up
the remains for the examinations (as required by state
law). At rst the remains were taken to BYU where
they were cleaned and sorted. Kevin Jones asked Shannon A. Novak of the University of Utah and her intern
Derinna Kopp to do the analysis, and soon the remains
were taken to the University of Utahs Department of
Anthropology.[22] After learning of this accidental discovery of the remains, many of the descendants were upset and requested that the study not be released to the
public and the remains be immediately reinterred. Originally it was decided that the remains, with the exception
of the skulls and other cranial fragments, would be reinterred on September 10, 1999 in a family service. The
skulls were to remain at the University of Utah for further
study and analysis and would be interred with the other
remains following the study. Both the descendants and
LDS Church were opposed to this plan, so on September
8 Utah Governor Michael Leavitt ordered that all the remains, including the skulls, were to be reinterred during
the family service in two days.[23] Shannon A. Novak had
to rush through the remainder of the analysis to nish in
time, but this was virtually impossible. Laurel Casjens of
the Utah Museum of Natural History was brought in to
photograph the bones and they were packed up and returned to BYU.[23] Shannon A. Novak later published a
book, entitled House of Mourning: A Biocultural History
of the Mountain Meadows Massacre, containing some of
the results of her analysis.
1999 Following the visit of Church President, Gordon B. Hinckley, to the Meadows in October 1998, the
Church announced plans to improve their property in the
area, which included the 1859 cairn and 1932 memorial
wall.[19] The Churchs architects drew up plans for the
new Monument and meetings were held with church representatives and descendants of the victims. Work began
on the new marker in May 1999, with much of it being
contributed by a local Enterprise LDS Ward.[20]
This monument was dedicated September 11, 1999,
the 142nd anniversary of the massacre. 1,000 people
attended including LDS Church President, Gordon B.
Hinckley, along with locals and many descendants.
The 1999 Monument and cairn replica
This new monument consisted of a reconstructed cairn
surrounded by a rock wall which in turn was surrounded
by a small plaza and black iron fence. To ensure that the
walls of the monument would last longer than the original it was required to dig footings, and a backhoe was
brought in to do the work. On August 3, 1999 after
only a few scoops of dirt the backhoes bucket brought
up a large amount of skeletal remains, and the digging
was immediately stopped. Prior to the digging, the area
had been tested and examined by experts from Brigham
Young University, the U.S. Forest Service and The Army
On the morning of September 10, BYU transported the

remains to Spilsbury & Beard Mortuary in St. George,
Utah where they were packed into four oak ossuaries by
some of the descendants. Family members then held a
small memorial service in the meadows and interred the
ossuaries into a specially built vault under the newly nished 1999 monument. Family members who had arrived
from Arkansas brought dirt from that state which was
added into the vault along with the ossuaries. Following
the burial service preparations began for the dedication
241
of this new monument which was to be held the follow- Future monuments There are possible other burial
ing day.
sites throughout the Meadows and Elder Marlin K.
The same day in which the remains were reinterred, the Jensen, former Historian for the LDS Church, has said
Mountain Meadows Association added two new interpre- that if it can be proven the sites contain graves, the LDS
attempt to purchase the land in order to protive signs along the path leading to the older 1990 monu- Church will
[25]
tect
them.
ment in order to help visitors understand the signicance
of the site better.
Unfortunately soon after construction, this new 1999
monument began slipping into the nearby ravine, so during the summer of 2004 a cement retaining wall was constructed by the Church to help stabilize the area.[24] In
2007 the State of Utah constructed a new vault toilet,
so that visitors could have restroom facilities. These restrooms are maintained by the State of Utah.
Historical site status A majority of the Mountain

Meadows massacre site is listed on the National Register of Historical Places and has been since 1975; the
site was also designated a National Historic Landmark in
2011.[27][28] The LDS Church began working on National
Historic Landmark status for the sitefollowing requests
from descendant groupsin 2007.[29][30] The Church
hired an independent company, Paula S. Reed and Associates, Inc., to research the massacre and prepare the necessary documentation for the landmark application.[31]
The application for landmark status was presented to the
Landmark Committee of the National Park Service Advisory Board by representatives of the Church and descendant groups in Washington, D.C. on November 3,
2010.[32] The Landmark Committee reviewed the application and took public comment on the issue, and
then recommended to the National Park Service Advisory Board approval of the nomination. The Advisory
Board met on April 13, 2011 to review the application
and submitted their recommendation to the Secretary of
the Interior, Ken Salazar.[33] On June 30, 2011, it was
announced by Salazar that the site had been designated a
National Historic Landmark.[28][34]
The 2011 Men and Boys Monument
2011 During May 2009, in accordance to the wishes

of some decedents, the LDS Church purchased 16 more
acres of land in the Meadows.[25] This parcel of land is
believed to be the location where the men and boys of
the wagon train were killed and may contain the upper
gravesite.[25] On September 10, 2011 a new memorial
site, built by the LDS Church in remembrance of the
men and boys who were killed, was dedicated on this
land. The memorial, located a mile northeast of the siege
site and 1999 monument, includes a large polished stone
monument and a rock embedded in the surrounding cement. Etched into the rock is a cross and it is believed
the rock was once part of a cairn erected to cover the human remains found in the years proceeding the massacre;
two stone benches and an interpretive marker were also
erected as part of the memorial.[26]
Panoramic view of the 1999 Monument at Mountain

Meadows
In the State of Arkansas

1936 A small metal marker was placed near Milum
Spring, (Also known as Bellers Spring or Caravan
Spring) the site where some of the emigrants began their
journey from Arkansas to California. The following is
inscribed upon this marker:
Boone County Caravan Spring
242

Near this spring, in September 1857, gathered
a caravan of 150 men women and children.
Who here began the ill-fated journey to California. The entire party with the exception
of seventeen small children was massacred at
Mountain Meadows, Utah, by a body of Mormons disguised as Indians.
1955 To commemorate the massacre a monument was

installed in the town square of Harrison, Arkansas. On
one side of this monument is a map and short summary
of the massacre, while the opposite side contains a list of
the victims.
Replica of Carletons 1859 marker, erected in 2005 in Carrollton,

Arkansas.
2005 During the summer of 2005 permission was

granted to construct a replica of the 1859 cairn in
Carrollton, Arkansas. This replica was built between a
cemetery and the Old Yell Lodge.[35] It was here at the
site of the lodge that the surviving children of the massacre were returned to their relatives in 1859. The original lodge was destroyed by re around the time of the
Civil War, and the current lodge was not constructed until 1879 for a local group of Freemasons. But still The
Mountain Meadows Monument Foundation along with a
local chapter of the Veterans of Foreign Wars have renovated and restored the lodge and it currently houses displays and interpretive information about the massacre and
surviving children.
The replica was dedicated in September 2005 with many
descendants of the massacre victims and locals in the
crowd. During the dedication the stories of the surviving children were told while their descendants placed
stones brought from southern Utah upon the cairn.[36]
This replica is much smaller in terms of stones than the
original, but it does include a large cross facing west, towards Utah, with the words Vengeance is mine; I will
repay, saith the Lord carved into it. To the side of the
replica cairn sits a large interpretative sign with the following inscription:
The Mountain Meadows Massacre
In early 1857 a large wagon train known as
the Fancher-Baker train left Caravan Spring
(South of Harrison) and headed for California.

They camped at this site en route to intercept
the Cherokee Trail at the Grand Saline in Indian Territory. Months later, the wagon train
came under siege by the Mormons and Indians
in Southwest Utah at a place called Mountain
Meadows. On September 11, 1857 the Mormons brutally murdered 121 Men, Women,
and Children after assuring their protection.
Only 17 Small Children were spared from the
massacre.
The dead were left exposed to the elements until 18 months later, when U.S. Army Troops
led by Major James H. Carleton buried the remains in several mass graves. A cross and stone
were placed over one such gravesite containing
34 of the victims. This is a scaled replica of
Carletons original cairn.
The surviving children were brought back to
Arkansas and spent their rst night at the site of
the Old Yell Lodge. On September 25, 1859,
the orphaned children were reunited with relatives in the Carrollton Town Square.
Source: Mountain Meadows Monument Foundation, Inc.[37]
Today this monument is often the site of descendant gatherings.
Other markers and monuments
See also: BakerFancher party Surviving children
The Mountain Meadows Monument Foundation as been
instrumental in making sure the gravesites of all the surviving children have been marked with special plaques
telling their stories.[38]
7.11.2 Commemorative observances

150th Anniversary of the Massacre
On September 11, 2007, approximately 400 people, including many descendants of those slain at Mountain
Meadows, gathered to commemorate the 150th anniversary of the massacre. At this commemoration, Elder
Henry B. Eyring of the LDS Churchs Quorum of the
Twelve Apostles issued a statement on behalf of the LDS
Churchs First Presidency expressing regret for the actions of local church leaders in the massacre. During the
commemoration, Elder Eyring stated, We express profound regret for the massacre carried out in this valley
150 years ago today, and for the undue and untold suering experienced by the victims then and by their relatives
to the present time... What was done here long ago by
members of our church represents a terrible and inexcusable departure from Christian teachings and conduct. We
243
cannot change what happened, but we can remember and Mountain Meadows Monument Foundation
honor those who were killed here.[39][40][41]
During 1999 some members of the MMA had become
dissatised with the organization and created their own,
150th Anniversary of the Return of the Children
The Mountain Meadows Monument Foundation, Inc.
(MMMF).[47] The main goal of the MMMF is to get the
To celebrate when the surviving children were returned massacre site in the control of the U.S. Federal Governto their relatives in Arkansas a commemoration was held ment instead of the LDS Church.[48] The MMMF as been
at the Mountain Meadows massacre site on May 30, instrumental in making sure the gravesites of all the sur2009. A similar commemoration was held in Arkansas viving children have been marked with special plaques,
on September 15, 2009 to celebrate The Return of the and have helped to gather books about the massacre to
donate to local libraries.[49]
Children.[42]
Other observances
A commemorative wagon-train encampment assembled
at Beller Spring, Arkansas on April 2122, 2007,
with some participants in period dress, to honor the
sesquicentennial of their ancestors embarkation on the
ill-fated journey.[43] Some descendants gathered at the
meadows on May 30, 2009 in memorialize the burial of
their ancestors by Major J.H. Carlton, and to begin the
year-long celebration of the Return of the Children.[44]
Several other smaller observances, family reunions, and
other group gatherings have occurred throughout the
years and many still continue to be held on regular basis.
7.11.3
Associations and groups
7.11.4 Notes
[1] Carleton, James H. (1902). Special Report of the Mountain
Meadows Massacre. Government Printing Oce. p. 15.
[2] Thompson, Jacob (1860). Message of the President of the
United States: communicating, in compliance with a resolution of the Senate, information in relation to the massacre
at Mountain Meadows, and other massacres in Utah. U.S.
Dept. of the Interior. pp. 1617.
[3] Mountain Meadows Association. 1999 Plaques. Retrieved July 30, 2010.
[4] Woodru, Wilford (May 25, 1861). Personal Journal.
[5] Denton, Sally (2003), American Massacre: The Tragedy at
Mountain Meadows, September 1857, New York: Vintage
Books, p. 210, ISBN 0-375-72636-5.
[6] George F. Price (June 8, 1864). Letter from Captain
George F. Price. Union Vedette.
[7] Mountain Meadows Monument. The Salt Lake Tribune.
May 27, 1874.
Following a meeting between massacre victim descendant Ron Loving, and John D. Lee descendant, Verne [8] Bagley 2002, p. 247
Lee, the decision to form an association, to ensure the
protection of the site and proper remembrance of the [9] Marker Erected at Mountain Meadows on September
10th. Millard County Chronicle. September 15, 1932.
massacre, was made. By the end of 1988 the Mountain
[45]
Meadows Association (MMA)
had been formed and [10] Shirts, Morris A. (1994), Mountain Meadows Maswas beginning to work with the LDS Church and State of
sacre, in Powell, Allan Kent, Utah History EncyclopeUtah towards a proper memorial at the massacre site. Foldia, Salt Lake City, Utah: University of Utah Press, ISBN
lowing the dedication of the 1990 monument the MMA
0874804256, OCLC 30473917, The most enduring was
a wall which still stands at the siege site. It was erected in
became almost non-existent, but was reorganized follow1932 and surrounds the 1859 cairn.
ing the 1998 earthquake which damaged that monument.
Today the MMA serves as a middle-man between the
[11] Bagley 2002, p. 351
LDS Church and many of the descendants of the massacre victims.
[12] Bagley 2002, p. 371
Mountain Meadows Massacre Descendants
[13] Brooks, Juanita (1991). The Mountain Meadows Massacre. University of Oklahoma Press. p. xxiv.
[14] Mountain Meadows Association 1990 MONUMENT.
The Mountain Meadows Massacre Descendants

Mountain Meadows Association. 2007. Retrieved August
21, 2007.
(MMMD)[46] organization was created to help descendants of the victims stay in touch with one another, and
[15] Mountain Meadows Memorial (PDF). Mtn-meadowsto work with the other organizations in helping protect
assoc.com. Retrieved 21 October 2014.
the massacre site and ensure proper remembrance of the
[16] Webb 1990
massacre and victims.
244
[17] Wadley, Carma (September 12, 1999). Monument instills healing at Mountain Meadows site: Pres. Hinckley
dedicates massacre-site memorial. Deseret News.
[40] Ravitz, Jessica (September 11, 2007). LDS Church

Apologizes for Mountain Meadows Massacre. The Salt
Lake Tribune. Retrieved 2014-10-21.
[18] Bagley 2002
[41] First Presidencys Mountain Massacre Anniversary

Statement. The Salt Lake Tribune. September 11, 2007.
[19] See pictures of 1999 Monument at mtn-meadowsassoc.com

[20] Bagley 2002, p. 372
[21] Bagley 2002, p. 373
[22] Novak 2008, p. xv
[23] Novak 2008, p. 7
[24] 2004 Archived Guest Book. Mtn-meadows-assoc.com.
Retrieved October 21, 2014.
[25] Mountain Meadows Association (July 2009). Late News
From The Meadows: The Mountain Meadows Association
Newsletter (PDF). Retrieved November 7, 2010.
[26] Men & Boys Memorial. Mountain Meadows Association
website. Mountain Meadows Association. Retrieved May
16, 2014.
[27] NATIONAL REGISTER OF HISTORIC PLACES
INVENTORY: NOMINATION FORM (PDF).
Pdfhost.focus.nps.gov. Retrieved 21 October 2014.
[28] Secretary Salazar Designates 14 New National Historic
Landmarks (Press release). U.S. Department of the Interior. June 30, 2011. Retrieved July 13, 2011.
[29] News Story, MormonNewsroom.org (LDS Church), retrieved 2014-10-21 |contribution= ignored (help)
[30] Groote, Michael De (February 14, 2010). Monument to
a massacre. Deseret News.
[31] Paula S. Reed and Associates, Inc. (2010). Projects.
CulturalResourceEvaluation.com.
Retrieved July 13,
2011.
[32] Mountain Meadows Association August 2010 Newsletter
Late News From The Meadows; August 2010
[33] National Park Service (November 9, 2010). Fall 2010
NHL Nominations. Retrieved November 9, 2010.
[34] Stack, Peggy Fletcher (July 5, 2006). Mountain Meadows now a national historic landmark. The Salt Lake Tribune. Retrieved July 4, 2011.
[42] http://www.mountainmeadowsmonumentfoundation.
org/documents/newsletters/2009/NL41%20Nov%
202009.pdf
[43] Brown, Barbara Jones (April 24, 2007). Mountain
Meadows relatives mark 150th anniversary. Deseret
Morning News. Retrieved 2014-10-21.
[44] Late News From The Meadows: The Mountain Meadows Association Newsletter: Honoring the Dead, Historic
Preservation, Fellowship, & Reconciliation (PDF). The
Mountain Meadows Association. July 2009. Retrieved
2014-10-21.
[45] Mountain Meadows Association.
Mtn-meadowsmassacre-assoc.com. Retrieved October 21, 2014.
[46] Mountain Meadows Massacre Descendants. Mtnmeadows-massacre-descendants.com. Retrieved October
21, 2014.
[47] Mountain
Meadows
Monument
Mmmf.org. Retrieved October 21, 2014.
Foundation.
[48] Mountain Meadows reconciliation. Provo Daily Herald.

June 19, 2007. p. A5.
[49] Mountain
Meadows
Monument
Mmmf.org. Retrieved October 21, 2014.
Foundation.
7.11.5 References
Young and the Massacre at Mountain Meadows,
University of Oklahoma Press, ISBN 0-8061-34267, OCLC 48550932
Novak, Shannon A. (2008), House of Mourning: A biocultural History of the Mountain Meadows Massacre, University of Utah Press, ISBN
9781607811695, OCLC 171111731
Walker, Ronald W.; Turley, Richard E., Jr.;
Leonard, Glen M. (2008), Massacre at Mountain
Meadows, New York: Oxford University Press,
ISBN 978-0-19-516034-5, OCLC 220099516
[35] Novak 2008, p. 1

[36] Novak 2008, p. 6
[37] Novak 2008, pp. 23
[38] Booklet (PDF). 1857massacre.com. Retrieved 21 October 2014.
[39] Foy, Paul (September 11, 2007). Eyring expresses regret for pioneer massacre. Provo Daily Herald. (AP).

Mountain Meadows Massacre Descendants
Mountain Meadows Monument Foundation
Gallery of photos from the Mountain Meadows site,
2010
Chapter 8
Media about the Mountain Meadows

Massacre
8.1 The Mountain Meadows Mas- 8.1.2 Reception
sacre (book)
Much to the consternation of some, Brooks called Young
The Mountain Meadows Massacre (1950) by Juanita an accessory after the fact, a charge that rankled church
Brooks was the rst denitive study of the Mountain leaders. What raised the wrath of loyal Mormons was
the massive evidence she presented that Youngs coverMeadows massacre.[1]
up of the crime made him an accessory after the fact,
Brooks, a Mormon historian trained in historical
and that he stage-managed the sacrice of John D. Lee,
[2]
methods,
was discouraged from studying the
writes historian Will Bagley in his Blood of the Prophets:
[3]
incident,
and she suered some ostracism from
Brigham Young and the Massacre at Mountain Meadows.
[4]
fellow Mormons after its publication.
Her work
High-ranking LDS church ocials especially resented
was acclaimed by historians, however, leading to her
her descriptions of actions that made them appear to be
recognition as an exemplary historian of the American
authoritarian bureaucrats obsessed with suppressing the
West and Mormonism. Her account of the massacre was
truth.[8]
eventually accepted by the Mormon leadership.
Ultimately, as historian Wallace Stegner and other
Brooks allies had predicted, Brookss scrupulouslyresearched book proved a boon to the LDS church
8.1.1 Summary
through her careful limning of the challenges facing the
church in its earliest days, as well as showing the toll
The Mountain Meadows Massacre was the rst work to the Massacre took on church members themselves. Acfully document Mormon involvement in the massacre. cording to Jon Krakauer, Brookss book, is an extraorIn the book, Brooks demonstrated convincingly that the dinary work of history, the seminal portrait of MorMormon militia was responsible for the massacre, and mondom under Brigham Young and In a very disthat John D. Lee, the only militiaman executed, was ef- cernible sense, every book about the Mormon experience
fectively a scapegoat. She writes, The church leaders in nineteenth-century Utah published after 1950 is a redecided to sacrice Lee only when they could see that it sponse to Brookss work. [1]
would be impossible to acquit him without assuming a
The book was understated but unrelenting, noted three
part of the responsibility themselves.[5]
Brigham Young University historians who authored MorThe work cleared Brigham Young of any direct involvement, but did blame him for his incendiary rhetoric.[6]
Brooks writes, While Brigham Young and other church
authorities did not specically order the massacre, they
did preach sermons and set up social conditions that
made it possible.[7] In Brooks uninching narrative, she
painted the Massacre as an overreaction by the Mormon
militia forces, one that was a tragedy for all sides, resulting in the death of settlers and the tarnishing of the name
of the Church of Jesus Christ of Latter-day Saints.
mon History.[9] Brooks honest examination of a topic

many considered a taboo made The Mountain Meadows
Massacre, like Brodie's book [No Man Knows My History
(1945)], a milestone. Although its research and scholarly
perspectives now seem dated, the book helped create a
new climate of openness in Mormon studies.[10]
After Brookss work was published to critical acclaim, the

modest former Utah schoolteacher, a graduate of New
Yorks Columbia University, campaigned for a proper
memorial to those killed.[11] She was joined in her call for
On the role of her own grandfather Dudley Leavitt, the monument by another descendant of Dudley Leavitt,
Brooks seemed ambivalent. We can only wonder as to businessman Dixie Leavitt, father of Utah politician Mike
Dudleys relation to the Massacre, Brooks wrote of him. Leavitt, the former Secretary of Health and Human Ser245
246
CHAPTER 8. MEDIA ABOUT THE MOUNTAIN MEADOWS MASSACRE
vices and once the states governor.
8.1.3
References
[1] Jon Krakauer, Under the Banner of Heaven: A Story of

Violent Faith (Doubleday, 2003), p.214, footnote.
[2] Juanita Brooks was successively a eld fellow for the
Henry E. Huntington Library in San Marino, California,
the recipient of a Rockefeller Foundation grant to study
the Mountain Meadows Massacre, a member of the Utah
Board of State History, and received the distinguished
service award from the Utah Academy of Sciences, Arts
and Letters. She held a masters degree in English from
Columbia University.
[3] Matthew Despain and Fred R. Gowans, Juanita
Brooks, Utah History Encyclopedia, available at
historytogo.Utah.gov
[4] Gregory A. Prince & Wm. Robert Wright (2005), David
O. McKay and the Rise of Modern Mormonism, Salt Lake
City: University of Utah Press, ISBN 0-87480-822-7, p.
53.
8.2.1 Synopsis
The documentary includes interviews with historians,
reenactments, and photographs to help tell all sides of the
Mountain Meadows Massacre.[1] It relies mainly on the
research of Juanita Brooks, which is found in her book
The Mountain Meadows Massacre.
8.2.2 Notes
[1] The Studio, Inc. About The Mountain Meadows Massacre. Retrieved 2010-04-13.

Ocial lm website
The Mountain Meadows Massacre at the Internet
Movie Database
[5] The Mountain Meadows Massacre, pp. 219-220. Published by University of Oklahoma Press in 1950.
8.3 Blood of the Prophets
[6] Peterson, Levi S. (1994), Brooks, Juanita, in Powell, Allan Kent, Utah History Encyclopedia, Salt Lake
City, Utah: University of Utah Press, ISBN 0874804256,
OCLC 30473917
[7] The Mountain Meadows Massacre, p. 219. Published by
University of Oklahoma Press in 1950.
Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows (2002) by Will Bagley is an
award-winning history of the Mountain Meadows massacre. The work updated Juanita Brooks' seminal history
The Mountain Meadows Massacre, and remains one of the
denitive works on the topic.[2]
[8] Blood of the Prophets: Brigham Young and the Massacre at

Mountain Meadows, Will Bagley, University of Oklahoma
Press, 2004, ISBN 0-8061-3639-1
8.3.1 Awards and Praise
[9] Mormon History, Ronald W. Walker, David J. Whittaker,

and James B. Allen, University of Illinois Press, 2001
[10] The three authors of Mormon History are also the authors
of one of the foremost studies of Mormon church history,
Studies in Mormon History 18301997.
[11] The Madness at Mountain Meadows, Insight on the News,
John Elvin, January 21, 2003
Utah Arts Councils Original Writing Competition

Publication Prize
Western Writers of Americas Spur Award
Denver Public Librarys Caroline Bancroft History
Prize
Westerners Internationals Best Book Award
8.1.4
Further reading
Juanita Brooks Papers, University of Utah Marriott

Library Special Collections Dept.
8.2 The Mountain Meadows Massacre (lm)

The Mountain Meadows Massacre is a 2001
documentary lm about the Mountain Meadows
massacre. It was produced by Eric Young with Dave
Chase, Jan Walker and Larinda Wenzel and distributed
through The Studio, Inc.
John Whitmer Historical Associations Smith-Petit

Best Book Award
Western History Associations John W. Caughey
Prize for the years most distinguished book on the
history of the American West.
Spur Award, Western Writers of America[3]
Caughey Book Prize, Western History Association
[4]
Caroline Bancroft History Prize, Denver Public Library [5]
8.4. AMERICAN MASSACRE

Co-Founders Best Book Award,
International.[6]
247
Westerners
2003 Best Book Award, John Whitmer Historical

Association [7]
Brigham D. Madsen, a fellow Utah historian, wrote:
While the word denitive is often overused, this account of the killings merits that distinction. Bagleys book
ranks as a Mormon historical classic., Western Historical Quarterly.[6]
[4] WHA Award Winners. Western History Association.

University of MissouriSt. Louis. Retrieved 2009-05-13.
[5] Caroline Bancroft History Prize. Western History and
Genealogy. Denver Public Library. Retrieved 2009-0512.
[6] Blood of the Prophets. Book Details. University of Oklahoma Press. Retrieved 2009-05-12.
[7] 2003 Best Book Award. Awards. John Whitmer Historical Association. Retrieved 2009-05-12.
[8] Fraser, Caroline (November 21, 2002). The Mormon
Murder Case. The New York Review of Books 49 (18).
The New York Review of Books praised the work as

an exhaustive, meticulously documented, highly readable history that captures the events and atmosphere that
gave rise to the massacre, as well as its long, tortuous [9]
aftermath. Bagley has taken great care in negotiating
the mineeld presented by what remains of the historical record.[8]
[10]
8.3.2
Criticism
The Foundation for Ancient Research and Mormon Studies at Brigham Young University criticized Bagleys conclusion that Brigham Young ordered the massacre.[9] For
example, FARMS points to Bagleys misuse of a quote,
written by Dimick B. Huntington, in which the Piedes
Indians told Brigham Young they were afraid to ght
the Americans & so would raise grain during the Utah
War.[10] Bagley replaced the word grain with allies,
so as to read afraid to ght the Americans & so would
raise allies, and published this revision in Blood of
the Prophets.[10] It has also been pointed out that some
of Bagleys more controversial conclusions can only be
reached by using a awed timeline of events.[9]
Crockett, Robert D. (2003). A Trial Lawyer Reviews

Will Bagleys Blood of the Prophets. FARMS Review 15
(2): 199254. Retrieved 2009-05-12.
Coates, Lawrence (2003). Blood of the Prophets:
Brigham Young and the Massacre at Mountain Meadows
(Book Review)". BYU Studies 42 (1): 153158. Retrieved
2010-04-13.
[11] http://www.mormonapologetics.org/topic/
27915-who-is-frank-james-singer/
8.4 American Massacre

American Massacre: The Tragedy At Mountain Meadows, September 1857 [1] is a historical account of the
Mountain Meadows massacre, the murder of 140 [2]
members of a California bound wagon train and the
plundering of their possessions in Southern Utah Territory written by investigative reporter and author Sally
Denton.[3]
Some historians feel that, since Will Bagley was hired by

California businessman Frank James Singer to rewrite
8.4.1 Awards
the story of the Mountain Meadows Massacre, this may
have inuenced his interpretation of the facts, a charge
2003 New York Times Nonction Notable Book [4]
Bagley denies.[10][11]
2004 Western Heritage Award Literary Winner for Outstanding Nonction Book [5]
8.3.3
Editions
2002: Norman, University of Oklahoma Press.
8.4.2 Notes
[1] Rasmussen 2003
8.3.4
References
[1] Blood of the Prophets: Brigham Young and the Massacre

at Mountain Meadows (Hardcover)". Amazon.com. Retrieved 2010-04-12.
[2] Sally Denton (2003). American Massacre: The Tragedy

at Mountain Meadowns, September 1857 (New York:
Vintage Books, ISBN 0-375-72636-5) p. 136
[3] http://www.sallydenton.com/bio.html
[2] Jon Krakauer, Under the Banner of Heaven: A Story of

Violent Faith (Doubleday, 2003), p.214, footnote.
[4] Notable Books. The New York Times. December 7,

2003.
[3] 2008. Award-Winning Books. University of Oklahoma

Press. Retrieved 2009-05-12.
[5] http://www.nationalcowboymuseum.org/info/
MediaRelease.aspx?ID=59
248
8.4.3
References
1. Rasmussen, Cecilia (June 29, 2003), A Shameful

Chapter in Mormon History, Los Angeles Times
[2] McDonough, Ted (August 30, 2007). Film Massacre.

Salt Lake City Weekly (Coppereld Publishing). Archived
from the original on September 27, 2007. Retrieved June
7, 2011.
2. Bain, David (September 7, 2003), The Great Utah

8.5.4
Mystery, New York Times.
8.4.4
External links
Sally Dentons Ocial Website

American Massacre OCLC WorldCat entry
8.5 Burying the Past

Burying the Past: Legacy of the Mountain Meadows
Massacre is a 2004 documentary lm about the Mountain
Meadows massacre. It was directed by Brian Patrick and
has won 11 awards,[1] but the producers were unable to
obtain theatrical release for the lm.[2]
Further reading
Duo set date for 'Dawn' massacre by David McNary, Variety, 23 January 2007

Ocial lm website
Burying the Past: Legacy of the Mountain Meadows
Massacre at the Internet Movie Database
Brian F. Patrick at the Internet Movie Database
8.6 September Dawn
September Dawn is a 2007 Canadian-American Western

drama lm directed by Christopher Cain, telling a c8.5.1 Synopsis
tional love story against a controversial[2] historical interpretation of the 1857 Mountain Meadows massacre.
On September 11, 1857, 120 immigrants aboard a wagon
Written by Cain and Carole Whang Schutter, the lm was
train bound for California were killed by Mormons in
a critical failure and box oce disappointment.
Utah. The event is described through the testimony of
Nancy Sephrona, who was 4 years old at the time, and
was one of the 17 known survivors. The lm chronicles 8.6.1 Plot
the struggle of the massacre descendants from both sides
who are still haunted by the tragedy.
The ctional love story between Emily Hudson, the
LDS historian Glen Leonard is interviewed on camera,
and makes statements as to the LDS Churchs involvement in the massacre and the cover up. At the time,
Leonard was working on the book Massacre at Mountain Meadows with historians Richard E. Turley, Jr. and
Ronald W. Walker, which was published by Oxford University Press in 2008.
The building of the monuments at the massacre site, as
well as a dedication and speech by Gordon B. Hinckley,
LDS Church President, can be seen in the documentary.
The lm also contains footage of forensic analysis of human remains found at the site during construction of the
1999 Monument.
8.5.2
Awards
Honors and awards

Ocial selection
8.5.3
References
[1] http://www.buryingthepast.com/
daughter of the wagon trains pastor, and Jonathan

Samuelson, the son of the local Mormon bishop, plays
out against the build-up to the tragedy itself. The lm
begins with the deposition of Mormon leader Brigham
Young. The Fancher party is then depicted crossing Utah
on its way to California. The party encounters a group
of Mormon militiamen, who advise them to move on.
Bishop Jacob Samuelson defuses the situation but is disturbed that the Fanchers have a woman wearing mens
clothing and are delivering racehorses to California to be
used in gambling. He is also upset that some are from
Missouri, whose inhabitants he blames for the death of
Joseph Smith and for persecuting Mormons. He instructs
his sons Jonathan and Micah to keep an eye on them.
A scene follows where the pastor for the Fancher
party praises God for their deliverance, while Bishop
Samuelson thanks God for delivering the gentiles (nonMormons) into their hands for divine punishment. As
the Mormon leadership prepares to defend Utah from
an attack by the federal government, Samuelsons son,
Jonathan, develops a relationship with the daughter of the
pastor, Emily. At the direction of Brigham Young, local
Mormons are directed to massacre the gentiles using their
allies, the Paiute Indians. By pointing to a rival Indian
8.6. SEPTEMBER DAWN

tribe as their mutual enemy, John D. Lee, the adopted
son of Brigham Young, convinces the Paiutes that it is
Gods will to kill the migrants. Jonathan objects to the
plan, which his father has just conveyed to the local Mormons, and is imprisoned by his father. Jonathan has become disillusioned by the Mormon faith not only because
of the planned massacre, but because of what he allowed
to happen to his mother. In a ashback earlier in the lm,
Jonathan remembers that his mother was ordered away by
a senior religious leader who took her as is his wife; she
returned to get her children, for which she was executed
in full view of Jonathan and his father.
The Fancher party repels the Indian attack, and the local
Mormons are forced to complete the mission themselves.
The Mormon militia under the command of John D. Lee
is ordered to kill anyone who is old enough to talk. John
D. Lee oers to lead the Fancher party to safety; however, they lead them instead to an ambush where they are
all killed. Escaping his imprisonment, Jonathan arrives
too late to save them and his lover, Emily, who is killed
by his father. John Lee is executed for his role in the massacre in 1877 and Brigham Young denies any knowledge
or involvement.
8.6.2
Cast
Jon Voight as Jacob Samuelson

Trent Ford as Jonathan Samuelson
Tamara Hope as Emily Hudson
Terence Stamp as Brigham Young
Dean Cain as Joseph Smith
Jon Gries as John D. Lee
Taylor Handley as Micah Samuelson
Lolita Davidovich as Nancy Dunlap
Shaun Johnston as Captain Fancher
Huntley Ritter as Robert Humphries
8.6.3
Production
Christopher Cain was prompted to make September Dawn

because of his opinion that religious extremism is particularly relevant today. Cain drew on historical records of
the massacre, excerpts from speeches by Brigham Young,
and the signed confession of John D. Lee, who led the
attack.[3] The depiction of the massacre in the lm was
based on the confession of Lee and staged as he had described it.[4] The lm is controversial, representing the
view that Brigham Young had a direct role in the massacre, while the LDS Church maintains that "[t]he weight
of historical evidence shows that Brigham Young did not
249
authorize the massacre.[2] Ocially, the LDS Church is
not commenting about this particular depiction[5] of the
massacre but has published an article marking 150 years
since the tragedy occurred.[6]
Screenplay writer Carole Whang Schutter said: Creating likeable [sic] characters that take part in unimaginably
atrocious acts is a chilling reminder that terrorists can be
anyone who chooses to blindly follow fanatical, charismatic leaders. [...] Our ght is not against certain religions [...but] 'powers of darkness which are prejudice,
hate, ignorance, and fear perpetuated by leaders who history will surely judge by their deeds.[7] Schutter claims
that she was inspired by God to write the story. I got this
crazy idea to write a story about a pioneer woman going
in a wagon train to the California gold rush, and the train
gets attacked by Mormons dressed as Indians [...] The
idea wouldn't leave me. I believe it was from God.[8] She
also states that she nds the coincidental date of the massacre September 11 to be very odd and strange,
but that people can draw their own conclusions about
the date.[8]
8.6.4 Reception
The lm has received generally negative reviews and is
considered to be controversial. Based on 54 reviews, the
lm currently holds a 13% rating on review aggregator
website Rotten Tomatoes; the consensus states: With its
jarring editing, dull love story, and silly dialogue, September Dawn turns a horric historical event into a banal
movie.[9] September Dawn received a rare zero stars
review from lm critic Roger Ebert,[10] who described it
as a strange, confused, unpleasant movie unworthy of
Voights talents. The New York Post gave the lm an unusual 0/4. Justin Changs review for Variety described
it as, not torture porn; its massacre porn. Though he
realized that the lm was meant to draw parallels to the
September 11 attacks, Chang remarked that the lm does
not convey any insights into the psychology of extremism, aside from some choice moments in Voights persuasively complex performance and that it was ultimately
less interested in understanding its Mormon characters
than in demonizing them"; the only praise he oered for
the lm went to the photography and location scouting
done for the lm.[11]
However, the lm did receive some positive notices.
Ken Fox of TV Guide gave the lm 2.5/4 stars saying the lm sheds some much-needed light on a 150year-old crime.[12] William Arnold of the Seattle PostIntelligencer praised Jon Voights portrayal of Bishop
Samuelson stating the character had a soft brutality that
is all the more terrifying for its compassionate veneer.[13]
Ted Fry of The Seattle Times stated, Religious and thematic issues aside, September Dawn is well-crafted as a
revisionist Western with a message. If the message is
muddled, theres plenty of literature to clear the facts
or to make the matter even more bewildering for those
250
seeking truth.[14]
[11] September Dawn. variety.com. (August 21, 2007). Retrieved on April 5, 2011.
Box oce
[12] September Dawn Review. Movies.tvguide.com (201011-22). Retrieved on 2010-11-28.
September Dawn opened in wide release on August 24, [13] Sappy direction mars 'September Dawn'. Seattlepi.com
2007 and made $601,857 in its opening weekend, ranking
(2007-08-23). Retrieved on November 28, 2011.
number 24 at the domestic box oce.[15] By the end of
its run two weeks later, it had grossed $1,066,555. Based [14] Mormon massacre story September Dawn mixes fact,
ction. The Seattle Times. (August 24, 2007). Retrieved
on an $11 million budget, the lm is a box oce bomb.[1]
on April 5, 2011.
Accolades
Voight was nominated for a Golden Raspberry Award for
Worst Supporting Actor (along with Transformers, Bratz:
The Movie, and National Treasure: Book of Secrets).
8.6.5
See also
Anti-Mormonism
Criticism of The Church of Jesus Christ of Latterday Saints
Latter Day Saints in popular culture
Mormonism and violence
Revisionist Western
8.6.6
References
[15] Weekend Box Oce Results for August 24-26, 2007.

Box Oce Mojo. Internet Movie Database. August 27,
2007. Retrieved July 18, 2014.
Smith, David (2007-05-21). Mormons darkest day

in spotlight. The Observer.
Sack, Jessica Van (2007-05-11). New day will
Dawn when anti-Mormon lm opens. The Boston
Herald.
News coverage
Is lm controversial if it isn't seen? by Je Vice,
Deseret News, 2 September 2007
September Yawn by David Brody, Christian
Broadcasting Network News, 23 August 2007
Patriot Act: Jon Voight understands that America
is under attack. Why don't you?" (John Voigt on
September Dawn), Adam Laukhuf, Radar Magazine, April 2007
[1] September Dawn (2007)". Box Oce Mojo. Internet

Movie Database. September 9, 2007. Retrieved July 18,
2014.
Movie Examines Violent Religious Fanatacism,

Carrie Sheeld, The Politico, 27 March 2007
[2] Mormon Massacre, Robert D. Novak, Townhall.com, 3

May 2007; also found at humanevents.com, 3 May 2007.
Historian discusses 1857 massacre, Laura Hancock, Deseret News, 17 February 2007
[3] Anderson, John (January 22, 2006). With Only God Left
as a Witness. The New York Times. Retrieved 2013-0927.
Mountain Meadows movie being lmed: September Dawn, Carrie A. Moore, Deseret News, 26 August 2005
[4] Sappy direction mars 'September Dawn'. Seattlepi.com

(2007-08-23). Retrieved on 2011-04-05.
Reviews
[5] Did You Know? Mountain Meadows, lds.org, 2007-0829
'September Dawn' ghts fanatics fanatically by Janos

Gereben, San Francisco Examiner, August 24, 2007
[6] Richard E. Turley Jr., The Mountain Meadows Massacre,

lds.org, 2007-08-29.
"'September Dawn' a campy screen disaster by

Sean P. Means, The Salt Lake Tribune, August 23,
2007
[7] About MeCarole Whang Schutter

[8] Local pens screenplay about massacre: 'September Dawn'
to hit theaters in August, by Pete Fowler, Aspen Times, 9
July 2007
[9] September Dawn (2007), Rotten Tomatoes. Retrieved
July 18, 2014.
[10] September Dawn by Roger Ebert, Chicago Sun-Times,
August 24, 2007, as found at rogerebert.com
September Dawn by Justin Chang, Variety, August

21, 2007
Hollywoods terrorists: Mormon, not Muslim by
Michael Medved, USA Today, August 13, 2007
"'Dawn' recalls Sept. 11 killings but in 1857 Utah
by Martin Grove, The Hollywood Reporter, April 25,
2007
8.7. MASSACRE AT MOUNTAIN MEADOWS
8.6.7
External links
Ocial website
September Dawn at the Internet Movie Database
September Dawn at Box Oce Mojo
September Dawn at Rotten Tomatoes
September Dawn at Metacritic
8.7 Massacre at Mountain Meadows

Massacre at Mountain Meadows is a book by Latterday Saint historian Richard E. Turley, Jr. and two
Brigham Young University professors of history, Ronald
W. Walker and Glen M. Leonard. Leonard was also the
director of the Museum of Church History and Art in Salt
Lake City, Utah. The book concerns the 1857 Mountain
Meadows massacre in southern Utah, and is the latest
study of the subject.[2]
251
The authors avoided portraying the perpetrators and victims as good or evil, which would overlook their human
complexity and the groups diversities. Instead, they examined the massacre as a case of American frontier violence and vigilantism.[5]
The authors were interviewed about their research in an
August 2008 airing of KUER's public forum program,
Radio West.[6] On September 17, 2008 BYU Television
produced a special report entitled, Massacre at the Meadows: A BYU Broadcasting Special Report, in which they
conducted a wide-ranging, hour-long interview with the
authors of the book.[7] The special report originally aired
on September 24, 2008 and has been occasionally rebroadcast on BYU Television and other BYU media outlets such as KBYU-TV.
8.7.2 Reception
Demand for the book exceeded the anticipations of its

publisher, Oxford University Press. The rst printing sold
out before the release date, and it has since gone through
several more printings. It was Oxfords top sale through
Amazon.com for two months and Oxfords fastest-selling
book over the last few years, selling 44,000 copies in the
rst two months.[8] It received positive critical reaction
and picked up by the History Book Club and the Military
8.7.1 History
Book Club, though most sales were limited to Utah. OxThough the massacre had already been the topic of nu- ford considered it a big best-seller for its smaller press
merous books, the authors observed there was a modern with conservative print runs.[9]
feeling that the LDS Church should invite true reconciliation by showing more candor about what its historians
actually know about the event. The authors agreed, writ- 8.7.3 Awards and Praise
ing:
Best Non-Fiction Book of 2008, Westerners
International[10]
Only complete and honest evaluation of
the tragedy can bring the trust necessary for
Best Book Award, Mormon History Association,
lasting good will. Only then can there be
May 2009[10]
[3]
catharsis.
Booklist Editors Choice: Adult Books for 2008,
Booklist[10]
To this end, "[LDS] Church leaders supported [the]
book by providing full and open disclosure.[4] Although Pulitzer Prize-winning author, Daniel Walker Howe, said
he wrote in his unocial capacity, one of the authors, the book was:
Turley, had been serving as an administrator over the
churchs historical programs since 1986.
A vivid, gripping narrative of one of the
most
notorious mass murders in all American
Beginning their work in 2001, the authors did not inhistory,
and a model for how historians
tend to respond to earlier treatments on the massacre, but
should
do
their work. This account of a
to instead take a fresh approach and amass all possilong-controversial
horror is scrupulously
ble primary sources. Aside from available academic and
researched,
enriched
with contemporary
scholarly sources, they were also granted access to the
illustrations,
and
informed
by the lessons of
LDS First Presidency's archives. There they discovered
[10]
more
recent
atrocities.
the collection of past Assistant Church Historian Andrew
Jenson, including the papers from his interviews with insiders in southern Utah during 1892. This was the rst
modern examination of the massacre that had access to In September 2009 the Journal of American History
wrote:
these sources.[4]
252

Massacre at Mountain Meadows is arguably the most professional, transparent
account of a controversial event in Mormon
history produced under church auspices. The
deftly and tightly written story is constructed
like a Greek tragedy, the timeline contracting
as the narrative expands in detailbreaking at
the climax.[10]
In June 2009 Reviews in American History wrote:

A fascinating study about one of the
most controversial events of western history
. . . When confronted with disputed or
contradictory evidence, the authors deal with
it judiciously and fairly. The thoroughness
of their research is most impressive . . .
Massacre is a signicant contribution. It is
carefully researched, objective in viewpoint,
well organized, and clearly written.[10]
[2] History Book Club Description. History Book Club.

[3] (Walker, Turley & Leonard 2008, p. x)
[4] (Walker, Turley & Leonard 2008, p. xi)
[5] (Walker, Turley & Leonard 2008, p. xiiixiv)
[6] Massacre at Mountain Meadows, Radio West (August 4,
2008). Retrieved on 2008-08-19.
[7] Massacre at the Meadows premieres on BYU TV, Mormon Times (September 23, 2008). Retrieved on 2010-0412.
[8] De Groote, Michael (November 27, 2008). "'Massacre
at Mountain Meadows now on 5th printing, with more
expected. Deseret News. Retrieved 2008-12-03.
[9] De Groote, Michael (November 29, 2008). Massacre
book 'a big bestseller'". MormonTimes (Deseret News).
[10] News, mountainmeadowsmassacre.org. Retrieved on
2010-04-13.
[11] (Walker, Turley & Leonard 2008, p. xii)
8.7.4
Sequel
[12] Sequel, mountainmeadowsmassacre.org. Retrieved on

2010-04-12.
Massacre at Mountain Meadows tells the story of the [13] http://byustudies.byu.edu/showTitle.aspx?title=7837

massacre, but not its aftermath, impact, media reaction,
coverup, or punishment. The authors concluded that too [14] http://byustudies.byu.edu/showTitle.aspx?title=8368
much information existed for a single book, and that
the second half of the story would be written in a future
volume.[11] Richard E. Turley Jr. has signed a contract
with Oxford University Press to publish the second vol Ocial website for Massacre at Mountain Meadows
ume; as of April 2010 this sequel is tentatively titled After
- includes appendices, errata sheet, and information
the Massacre.[12]
on the sequel.
8.7.5
Related Media
Upon completion of Massacre at Mountain Meadows the

authors expressed a desire to publish some of the materials used in their research. As a result BYU Studies published a special edition of their journal in fall
2008. This special edition, BYU Studies Volume 47:3,
contained selections from the Andrew Jenson and David
H. Morris collections, along with histories, essays, and
book reviews; all dealing with the Mountain Meadows
massacre.[13]
In September 2009 BYU Studies and Brigham Young
University Press published the complete collections in a
352 page book, entitled Mountain Meadows Massacre:
The Andrew Jenson and David H. Morris Collections.[14]
8.7.6
Notes
[1] Massacre at Mountain Meadows (Hardcover)". Amazon.com. Retrieved 2008-12-03.
Book review from the MormonTimes

Deseret News story about the book
Chapter 9
Text and image sources, contributors, and

licenses
9.1 Text
Criticism of The Church of Jesus Christ of Latter-day Saints Source: https://en.wikipedia.org/wiki/Criticism_of_The_Church_of_
Jesus_Christ_of_Latter-day_Saints?oldid=699538560 Contributors: Feedmecereal, Bhuck, Herzen, Rich Farmbrough, Closeapple, Storm
Rider, Richwales, Sburke, Rjwilmsi, Koavf, MacRusgail, Tedder, Gareth E. Kegg, Wavelength, Daverocks, RussBot, NawlinWiki, Aaron
Brenneman, TrustTruth, Chrysics, TechBear, Attilios, SmackBot, Scwlong, TKD, Gobonobo, A. Parrot, Muadd, Publicus, Noleander,
BeenAroundAWhile, Harej bot, Pseudo-Richard, TheOtter, ShelfSkewed, Murderd2death, Doug Weller, Keraunos, SRJohnson, Widefox, Seaphoto, ARTEST4ECHO, Awilley, Agentnj, 72Dino, MrBell, Whitethunder922, Bizhaoqi, Robert1947, Rogerdpack, Falcon8765,
Justmeherenow, Nite-Sirk, Keepscases~enwiki, Vanished user ewsn2348tui2f8n2o2utjfeoi210r39jf, Emptymountains, Descartes1979,
Auntof6, Arjayay, Antodav2007, Europe22, Borock, Good Olfactory, B Fizz, Addbot, Light Defender, Atethnekos, Rich jj, Alucard010,
Favonian, Anotherpg, Ben Ben, Legobot, Luckas-bot, Yobot, Themfromspace, Azcolvin429, AnomieBOT, Jim1138, ChristensenMJ, Ulric1313, Citation bot, LilHelpa, Purplebackpack89, Srich32977, AV3000, DutchmanInDisguise, FrescoBot, SamuelLamanite, Louperibot,
Citation bot 1, I dream of horses, Fat&Happy, Full-date unlinking bot, Kingsfold, RjwilmsiBot, VernoWhitney, ImprovingWiki, John of
Reading, Iamlegitedit, Alpha Quadrant, H3llBot, Sbmeirow, ClueBot NG, Gareth Grith-Jones, Kant66, Helpful Pixie Bot, BG19bot,
Northamerica1000, Mark Arsten, Mythpage88, Bradybro1423, Khazar2, Detective2, MadGuy7023, Lugia2453, Bahooka, Chip Wildon
Forster, ColeLoki, Bladesmulti, Zambelo, Broter, Monkbot, TruthSeekerUtah, AsteriskStarSplat, Jordanjlatimer, CadoganEligos, Fernandofelippe and Anonymous: 83
Anti-Mormonism Source: https://en.wikipedia.org/wiki/Anti-Mormonism?oldid=699392912 Contributors: Ed Poor, Michael Hardy,
Leigh, Cherkash, Charles Matthews, Visorstu, DJ Clayworth, Val42, Hawstom, Biggins, COGDEN, Alanyst, Xanzzibar, Dina, Andries, Tom harrison, Kmsiever, Beland, Dcandeto, Rakista, Mike Rosoft, Discospinster, Rich Farmbrough, Wrp103, El C, Cmdrjameson, Storm Rider, LtNOWIS, Polarscribe, Tek022, Nereocystis, Reaverdrop, Stemonitis, Kelly Martin, OwenX, Sesmith, TheArmadillo,
MrWhipple, BoLingua, Trdel, SDC, Banpei~enwiki, Magister Mathematicae, Sadangel, Sj, Rjwilmsi, Dlugar, BlueMoonlet, Vegasbright, The wub, Yamamoto Ichiro, Matarael, RobertG, Tijuana Brass, Tedder, LatinoMuslim, Uriah923, Pigman, Gaius Cornelius, CambridgeBayWeather, Thane, Wiki alf, Jhlynes, MaxVeers, DeadEyeArrow, Asarelah, Alecmconroy, JuJube, ArielGold, ViperSnake151,
Katieh5584, TrustTruth, RG2, FyzixFighter, Sardanaphalus, SmackBot, Duke53, Eidako, Raptor lll, Vassyana, Gilliam, Hmains, Nzd,
JRSP, Chris the speller, Embuzinho, Ian13, Jprg1966, CSWarren, Onorem, Allan McInnes, El guero, Epachamo, Kendrick7, Kukini,
Historyball, Critic-at-Arms, Xiaphias, NThurston, ScreaminEagle, Norm mit, Fan-1967, Skapur, Buddy13, Tawkerbot2, RookZERO,
Vanisaac, Adam Keller, Makeemlighter, Jmjj215, Contrafool, Karenjc, Chris83, Cydebot, Abeg92, CaliforniaKid, Red Director, Amor'e,
Doug Weller, Akcarver, Superbeatles, Richhoncho, Coelacan, Bytebear, Anon166, Eco84, Sonria, Dougtheavenger, Headbomb, Lethargy,
Tjb891, SRJohnson, Reswobslc, Gioto, Widefox, FlattopSF, Prolog, Mackan79, Danger, ARTEST4ECHO, Truth Matters, Porlob, MERC, TheEditrix2, Haraldur1974, FishUtah, Gldavies, Johnbrownsbody, MartinBot, CliC, HungryGuy, Tgeairn, Pharaoh of the Wizards,
Lloannna, Mpschmitt1, 72Dino, MrBell, crasez l'infme, Thomas Larsen, Evb-wiki, Chuckarg33, Bochica~enwiki, Fences and windows,
Ruggiero, GDonato, Andreas Kaganov, Anna Lincoln, Robert1947, Telecineguy, Michaeldsuarez, JNicklow, Rjakew, Burnanator, Lovecostarica~enwiki, RatatoskJones, Jerey Vernon Merkey, Slu2com, Oxymoron83, Goustien, Lightmouse, Rambo921, PbBot, BBOzzy,
BBOzzy2, Millerchj, ClueBot, Surfeited, Descartes1979, Rich Uncle Skeleton, Otolemur crassicaudatus, Piledhigheranddeeper, Puchiko,
Bde1982, Sun Creator, Millionsandbillions, Thingg, Belchre, Introductory adverb clause, Editor2020, Barbaricino~enwiki, Jaynarin, Good
Olfactory, Addbot, Xp54321, DOI bot, Rich jj, Buster7, Foxhunt99, Tassedethe, Lightbot, Krano, Fraggle81, Evans1982, AnomieBOT,
ChristensenMJ, Piano non troppo, AMERIHM, Yachtsman1, BQW, Citation bot, Paof4, Live Light, WebCiteBOT, LucienBOT, FarWestJournal, Citation bot 1, Eli Macs, Skyerise, Melchizedeky2k, SpaceFlight89, Trappist the monk, RjwilmsiBot, DASHBot, John of Reading, GoingBatty, , Hodgdons secret garden, H3llBot, Casascius, JoeSperrazza, Delia Peabody, ClueBot NG, Bucoli, Airogrape,
Tortoiseorhare, Radrelic, StevenMcMullin, Helpful Pixie Bot, Alf.laylah.wa.laylah, Mark Arsten, BattyBot, Darylgolden, Cyberbot II, Jimbobeire, Akotter, Paul2520, Broter, Monkbot, AsteriskStarSplat, Jordanjlatimer, Zortwort, Yodathecoder, Jecorbin123 and Anonymous:
208
Latter Day Saint martyrs Source:
https://en.wikipedia.org/wiki/Latter_Day_Saint_martyrs?oldid=700807632 Contributors:
Woohookitty, SmackBot, Ryan Reeder, Connormah, Whitethunder922, Narcberry, Maxkin, Stratavarious1, StAnselm, Jgstokes,
Wilhelmina Will, Good Olfactory, Favonian, ChristensenMJ, FrescoBot, BruceCrow, RjwilmsiBot, John of Reading, Antiqueight, Helpful
Pixie Bot, Broter, Monkbot, Parkerpatriot, AsteriskStarSplat and Anonymous: 16
AdamGod doctrine Source: https://en.wikipedia.org/wiki/Adam%E2%80%93God_doctrine?oldid=700138066 Contributors: The
Anome, Ed Poor, Frecklefoot, Brtkrbzhnv, BoNoMoJo (old), Sheldon Rampton, Visorstu, Wik, DJ Clayworth, Val42, Topbanana, Josh
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CHAPTER 9. TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES
Cherry, Fredrik, Biggins, COGDEN, Postdlf, Blainster, Bradeos Graphon, Kmsiever, Erichard, Antony.denDulk, Neutrality, Wadsworth,
Rich Farmbrough, Wrp103, Vanished user kjij32ro9j4tkse, Jonathunder, Jgardner, Storm Rider, Gaytan, Hu, Binabik80, Tony Sidaway,
Reaverdrop, Alai, Sesmith, John Hamer, Trdel, Grummerx, GregorB, Lawrence King, Rjwilmsi, Erebus555, RobyWayne, Bgwhite, Jlc46,
Gaius Cornelius, Lexicon, Varano, Tobeyjaggle, PotatoSamurai, TrustTruth, Draicone, SmackBot, RBurns, Unschool, Trevdna, Gilliam,
Hmains, Betacommand, Chris the speller, Colonies Chris, Can't sleep, clown will eat me, Egsan Bacon, MrRadioGuy, Fuhghettaboutit,
TastyPoutine, JoeBot, MattMadden, CmdrObot, TheOtter, Akcarver, Dan Forward, Awakeandalive1, TonyTheTiger, Anon166, Milton
Stanley, AuntieMormom, Dylan Lake, ARTEST4ECHO, Alphachimpbot, Dustin.woodard, Nyttend, Wikied~enwiki, Wshallwshall, Padillah, Johnpacklambert, True Mormonism, StorminMormon, Dant2492, Mocoloco311, Andy Marchbanks, TreasuryTag, DarknessBot, Oshwah, WikiEditi, SmokeyVillain, Foxjones, Tahota, ProfessorUniversity, Matthew Yeager, Jgstokes, DevOhm, Steven Crossin, KathrynLybarger, O.B. Haive, ClueBot, Descartes1979, The Thing That Should Not Be, Rich Uncle Skeleton, Onandagus1, John J. Bulten, Editor2020,
SilvonenBot, Good Olfactory, Addbot, Ecorzo, Jonovitch, Rich jj, Blethering Scot, Tassedethe, Lightbot, Legobot, Yobot, AnomieBOT,
Tresprin, Frankenpuppy, LovesMacs, LilHelpa, Xqbot, Gilo1969, Mrbakereld, WebCiteBOT, Petros000, FrescoBot, DrilBot, RjwilmsiBot, VernoWhitney, Marshzd, Autumnalmonk, John of Reading, Wombat24, Rehardee, ClaretAsh, Mike the Black, Mormonfaith101,
Bachware, Khazar2, Dobie80, Hmainsbot1, Ddddurga, Broter, Isallwon, AsteriskStarSplat and Anonymous: 116
Baptism for the dead Source: https://en.wikipedia.org/wiki/Baptism_for_the_dead?oldid=700278095 Contributors: Tbc~enwiki, Derek
Ross, Wesley, Ed Poor, RK, Danny, SimonP, Camembert, Jim McKeeth, Jdlh, Frecklefoot, Nommonomanac, Ken Arromdee, Michael
Hardy, BoNoMoJo (old), Sannse, Jpatokal, Angela, Darkwind, Wooster, Charles Matthews, Visorstu, Nv8200pa, Val42, Dogface,
Hawstom, Nosebud, Noldoaran, Pigsonthewing, Donreed, COGDEN, Zulugrid, Auric, Saforrest, Refdoc, Lupo, Nunh-huh, Mboverload, Bobblewik, Zeimusu, Kaldari, Sam Hocevar, WOT, Didactohedron, Jayjg, Rich Farmbrough, Guanabot, Pr0f3550r, Kaisershatner, Bookofjude, DanB~enwiki, Jonathunder, Storm Rider, Alansohn, Craigy144, Binabik80, Tony Sidaway, GabrielF, Alai, Drew roe,
Richard Arthur Norton (1958- ), Mel Etitis, TSP, Woohookitty, Sesmith, John Hamer, MrWhipple, Trdel, Tabletop, Graham87, WBardwin, Rjwilmsi, Authr, Afterwriting, Harmil, RachelBrown, Novel-Technology, Bjoleniacz, DVdm, Gdrbot, Uriah923, TheTrueSora, RussBot, Pterodactyler, Ondenc, BirgitteSB, CecilWard, Vancouveriensis, GHcool, Kcrca, Closedmouth, TrustTruth, FyzixFighter, SmackBot,
Reedy, Herostratus, Duke53, Gilliam, Duke Ganote, Chris the speller, Bluebot, TimBentley, Thumperward, Ck lostsword, Bhludzin, Anand
Karia, Noleander, DagErlingSmrgrav, Joseph Solis in Australia, Epecho, Robertk2, Hebrides, Qwyrxian, Bytebear, Anon166, Lethargy,
John254, Shirt58, ARTEST4ECHO, Fredeboulou, Roman clef, Cynwolfe, SeanNaPiob, Tmaque, Buraianto, Juden, Nyttend, Gldavies,
Briankorale, NatGertler, ColinATL, Elliebit, Just nigel, 72Dino, RichAlger, ElectricValkyrie, Largoplazo, Austinsimcox, Bochica~enwiki,
Signalhead, TreasuryTag, Dom Kaos, BenedictX, CJCN, ^demonBot2, Homeworld Fleet, Landau7, Graymornings, SieBot, StAnselm,
Friendly person, Jgstokes, Yourai, Ttraghip, Lightmouse, JohnSawyer, Aolrnin, StaticGull, Ecjmartin, Descartes1979, All Hallows Wraith,
ThatIMayUnderstand, Mx3, Brainbush, Rich Uncle Skeleton, Sun Creator, SaneSerenity, Eustress, Kcren, Editor2020, SilvonenBot, Good
Olfactory, Addbot, DOI bot, Rich jj, Favonian, Legobot, Luckas-bot, Yobot, Themfromspace, Lex8, AnomieBOT, 3FreeFish, ChristensenMJ, Citation bot, Bob Burkhardt, ArthurBot, Traviswashburn, Sift&Winnow, MerlLinkBot, FrescoBot, Stvltvs, Routerone, Citation
bot 1, Baptizo, RockfangSemi, Jonesey95, Slb1900, Trappist the monk, Antiquer7, Genealogy32123, RjwilmsiBot, Abba Poemen the Ubermensch, In ictu oculi, DASHBot, Esoglou, Avenue X at Cicero, GoingBatty, Demadoodle, ZroBot, Hodgdons secret garden, H3llBot,
Canstusdis, 11 Arlington, Credit Risk, Frietjes, Helpful Pixie Bot, BG19bot, Duckbutz, BattyBot, Mormonfaith101, Hodgson-Burnetts
Secret Garden, Drewbigs, Thusz, ModernRelics, Monochrome Monitor, Konveyor Belt, Broter, Monkbot, Ri Osraige, AsteriskStarSplat,
Jordanjlatimer and Anonymous: 136
Exaltation (Mormonism) Source: https://en.wikipedia.org/wiki/Exaltation_(Mormonism)?oldid=700672008 Contributors: Wesley,
BoNoMoJo (old), Choster, Visorstu, Dysprosia, Wik, Rogper~enwiki, Fredrik, COGDEN, Gtrmp, Andycjp, Noisy, Xezbeth, Euyyn,
Iamunknown, Fuzzyonion, Storm Rider, Riana, Melaen, Alai, , Sesmith, John Hamer, Trdel, Authr, Kornbelt, Str1977, MSJapan,
Antley, Ninly, FyzixFighter, SmackBot, BenBurch, Trevdna, NaySay, Gobonobo, A. Parrot, Pahoran513, CmdrObot, Keraunos, Anon166,
Infracaninophile, Lethargy, James086, WinBot, Kitty Davis, Reiddp, Lilliputian, Bryanmonson, JAnDbot, SeanNaPiob, JamesBWatson,
R'n'B, 72Dino, Alienburrito, Ignatzmice, S (usurped also), Robert1947, Falcon8765, Qworty, SalJyDieBoereKomLei, Jgstokes, Lwoydziak, Aramgar, Browsercat, Fungusdude, Carpeyourmom, Mild Bill Hiccup, Arjayay, Elizium23, Editor2020, Voire Dei, EastTN, WikHead, Good Olfactory, Addbot, Csdavis1, AnomieBOT, ChristensenMJ, DegreeofGlory, LilHelpa, Gilo1969, Slb1900, Matsometimes,
RjwilmsiBot, In ictu oculi, John of Reading, Michaelames, Demadoodle, They, Ewigekrieg, ChrisGualtieri, Mlitwa1, SteedLaw, Moai
Smile, Callyalater1989, Stamptrader, Broter, St170e, Monkbot, AsteriskStarSplat, Jordanjlatimer, Thereisnous and Anonymous: 59
Blood atonement Source: https://en.wikipedia.org/wiki/Blood_atonement?oldid=700415397 Contributors: Ed Poor, Roadrunner, Ahoerstemeier, Visorstu, WhisperToMe, Val42, Khym Chanur, Raul654, Hawstom, RadicalBender, Josh Cherry, COGDEN, Alanyst, SpellBott, Mboverload, Deus Ex, Siasgroth, Mike R, Erichard, PSzalapski, Sam Hocevar, Larrybob, Robbiegiles, MBisanz, Jpgordon, Jonathunder, Alansohn, Gerweck, Yummifruitbat, Bart133, Dave.Dunford, Alai, Sesmith, PatGallacher, Pol098, Trdel, Apokrif, Tabletop, GregorB, WBardwin, Benmckune, FreplySpang, Rjwilmsi, RussBot, Gaius Cornelius, Trovatore, Aaron Brenneman, Engineer Bob, Ke6jjj,
Rakumend, Paul D. Anderson, TrustTruth, FyzixFighter, SmackBot, Isaac Dupree, Kevinalewis, Mycota, Bluebot, Publicblast, Fuhghettaboutit, Astroview120mm, Kleuske, Ehheh, Ginkgo100, DouglasCalvert, KimChee, CmdrObot, TheOtter, ShelfSkewed, Mike Christie,
Awyatt, Diabolika, Crapples, Lethargy, James086, Luna Santin, Reiddp, ARTEST4ECHO, Spencer, Qwerty Binary, MortimerCat, Awilley,
VoABot II, Singularity, Nyttend, Gldavies, R'n'B, CommonsDelinker, Alexb102072, Bochica~enwiki, Thmazing, Zenswashbuckler, Dick
Kimball, Spinningspark, Justmeherenow, Why Not A Duck, Findsillypranks, Runewiki777, TheXenocide, TJRC, Toddst1, Jerey Vernon
Merkey, EnduranceRace, TypoBot, ImageRemovalBot, ClueBot, Descartes1979, Mild Bill Hiccup, Rich Uncle Skeleton, Snocrates, NuclearWarfare, Actuality, DumZiBoT, Fastily, EastTN, Good Olfactory, B Fizz, Addbot, Rich jj, Favonian, Tide rolls, Lightbot, Legobot,
Luckas-bot, Yobot, AnomieBOT, 777LOVE, Citation bot, LilHelpa, Xqbot, Gilo1969, GrouchoBot, MiriamKnight, RibotBOT, FreeKnowledgeCreator, Citation bot 1, Jonesey95, Full-date unlinking bot, Trappist the monk, Sreven.Nevets, RjwilmsiBot, MormonReform,
John of Reading, Thecheesykid, H3llBot, Mcc1789, Will Beback Auto, Snotbot, Helpful Pixie Bot, Lisettearmstrong, Daddychainmail, Im
Abby, Martin Tanner, Khazar2, Wavelet transformer, Ohokyeah, Persingerdaniel, Broter, AsteriskStarSplat, FinalFusionmix, GeneralizationsAreBad, The Squirrel Conspiracy and Anonymous: 86
Mormonism and Freemasonry Source: https://en.wikipedia.org/wiki/Mormonism_and_Freemasonry?oldid=697159867 Contributors:
William Avery, Frecklefoot, Darkwind, JASpencer, Charles Matthews, Visorstu, Josh Cherry, COGDEN, Nunh-huh, Mboverload,
SarekOfVulcan, Discospinster, Sunborn, Nabla, Mairi, Storm Rider, Silroquen, Alai, Scriberius, Sesmith, Trdel, TaivoLinguist, Alienus,
Rjwilmsi, Moosh88, Ewlyahoocom, Gurch, Tijuana Brass, Faustus37, Zef, Banaticus, Welsh, Kitabparast, Alex43223, MSJapan, FyzixFighter, SmackBot, Grye, Cslemp, Sephiroth BCR, Blueboar, Steven X, Epachamo, Ardenn, Mary Read, CaptPostMod, CmdrObot,
Nevermorestr, Cydebot, Bytebear, Anon166, Nick Number, Mendedcloak, ARTEST4ECHO, Indianrocks@Att.net, Buraianto, Caprison,
Johnpacklambert, Cookslc, DoubleEagle32, Dave Andrew, TAU Croesus, Swilsonmc, Vipinhari, Jaredstein, Jmitchell4466, Jack1956,
Cocoapropo, Dig deeper, Descartes1979, DWmFrancis, Editor2020, DumZiBoT, XLinkBot, Dark Mage, Good Olfactory, Jw30, Twaz,
9.1. TEXT
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Guoguo12, Queenmomcat, Rich jj, Download, Williamgdunbar, Debresser, Favonian, AnomieBOT, Demolay1, AbigailAbernathy,
223fms, Kickyandfun, WillEChee, Citation bot 1, PigFlu Oink, RjwilmsiBot, Wyndclaw, Hodgdons secret garden, Davedog1324, MAF81,
Filipplenoir, Webmaster.storylodge, Piast93, Egg Centric, Helpful Pixie Bot, FALLINFATE, Broter, Fellowwanderer, AsteriskStarSplat,
Mrvonduuren, Batmanfan18 and Anonymous: 96
Finances of The Church of Jesus Christ of Latter-day Saints Source: https://en.wikipedia.org/wiki/Finances_of_The_Church_of_
Jesus_Christ_of_Latter-day_Saints?oldid=700951711 Contributors: Frecklefoot, Janko, Visorstu, Mboverload, Sesmith, Trdel, Tedder,
Bgwhite, Gaius Cornelius, TrustTruth, FyzixFighter, SmackBot, Colonies Chris, Zarahemlite, Ohconfucius, Kuru, NThurston, DangerousPanda, Yevuard, Cydebot, DavidForthoer, Alaibot, Emersonsteed, ARTEST4ECHO, Awilley, Johnpacklambert, 72Dino, Belovedfreak,
Bizhaoqi, Fredsmith2, Room429, ClaudeReigns, Snocrates, Redthoreau, Good Olfactory, B Fizz, Rich jj, AnomieBOT, ChristensenMJ,
Citation bot, Sophus Bie, Charles Edwin Shipp, Citation bot 1, Full-date unlinking bot, RjwilmsiBot, Doctorjeremy, H3llBot, Bendgoman,
Resplin.odell, Surejoop60611, Helpful Pixie Bot, BG19bot, Khazar2, Cdjunk, Jeremyconklin, Eyesnore, Kennyt1123, Windsorj89, Broter,
Monkbot, Junky One Nine, Jordanjlatimer, Badass devil666 and Anonymous: 53
Academic freedom at Brigham Young University Source: https://en.wikipedia.org/wiki/Academic_freedom_at_Brigham_Young_
University?oldid=700945316 Contributors: Stephan Schulz, PDH, Rich Farmbrough, Rjwilmsi, Koavf, Tedder, Malcolma, SmackBot, Hemlock Martinis, ARTEST4ECHO, MikeLynch, KuwarOnline, Magioladitis, Wrad, Johnpacklambert, 72Dino, Tsluke, Peculiar
Light, Wyorunner, Eustress, Europe22, DumZiBoT, Airplaneman, Fieshp, Addbot, DOI bot, Rich jj, Amirobot, Citation bot, Citation
bot 1, PigFlu Oink, Jonesey95, ScottMHoward, Trappist the monk, Sreven.Nevets, DASHBot, Falconjh, Alpha Quadrant, OnePt618,
BWCha2000, Frietjes, Kant66, BattyBot, Cyberbot II, Bahooka, Broter, BuggiTrupp, Kateallison12 and Anonymous: 12
September Six Source: https://en.wikipedia.org/wiki/September_Six?oldid=697160090 Contributors: The Epopt, Frecklefoot, Edward,
Visorstu, Hawstom, Mjmcb1, RadicalBender, Biggins, Sam Spade, COGDEN, Kielsky, JackofOz, Anthony, Djinn112, Cool Hand Luke,
Pne, Kmsiever, DNewhall, Darksun, Neutrality, Rich Farmbrough, Wrp103, Bender235, Sietse Snel, Ommnomnomgulp, Nereocystis,
Ricky81682, Woohookitty, Sesmith, MrWhipple, Trdel, Halcatalyst, Emerson7, WBardwin, Rjwilmsi, Koavf, Randolph, Dbollard99,
Gurch, Tedder, Uriah923, J S Ayer, SmackBot, Kintetsubualo, Jdfoote, Piousone, DavidBailey, Bilby, Noleander, Iridescent, Meservy,
JoeBot, Justinevanson, Dialoguejournal, DangerousPanda, TheOtter, Cydebot, Petercoyl, ST47, Awakeandalive1, Amulekii, Smeazel,
Reds0xfan, Tallred, AuntieMormom, ARTEST4ECHO, Appraiser, FishUtah, Johnpacklambert, Trilobitealive, Blood Oath Bot, Seanmcox, Foxjones, UnitedStatesian, Gnla, Rjakew, Statesman 88, Nstott, Onhech, GrackMarginal, Rtdem, Myrvin, Ejnogarb, Descartes1979,
Eustress, Editor2020, DumZiBoT, Jkolak, Good Olfactory, B Fizz, Addbot, Some jerk on the Internet, Rich jj, Yobot, AnomieBOT, ChristensenMJ, Brilliant trees, Citation bot, Paul Toscano, LilHelpa, ChildofMidnight, Carneadiiz, Xynariz, SamuelLamanite, Avraham Gileadi,
Jhnsdlk, KinkyLipids, John of Reading, Joeyhewitt, H3llBot, Firinne, O.Koslowski, ElCordobes123, Helpful Pixie Bot, Outfordinner,
Dwsrmwolf2, Broter, Oceanchaos, Vanisheduser00348374562342 and Anonymous: 88
Mormonism and history Source: https://en.wikipedia.org/wiki/Mormonism_and_history?oldid=697161139 Contributors: Visorstu,
Blainster, Nunh-huh, Rich Farmbrough, Storm Rider, Mo0, Trdel, WBardwin, GrundyCamellia, Rjwilmsi, Cunado19, Thane, FyzixFighter, Jade Knight, SmackBot, Gilliam, Bluebot, TimBentley, JordeeBec, LeContexte, Wandering scribe, FairuseBot, Cydebot,
John Foxe, Blue Tie, ErinHowarth, ARTEST4ECHO, Alphachimpbot, Awilley, GurchBot, KazakhPol, 72Dino, Athanasius28, Rjfost,
Descartes1979, Addbot, Rich jj, Citation bot, AvicBot, Hodgdons secret garden, LWG, Helpful Pixie Bot, Khazar2, Broter, AsteriskStarSplat, BLB99 and Anonymous: 13
Homosexuality and The Church of Jesus Christ of Latter-day Saints Source: https://en.wikipedia.org/wiki/Homosexuality_and_
The_Church_of_Jesus_Christ_of_Latter-day_Saints?oldid=697160249 Contributors: SatyrTN, Hyacinth, Val42, Branddobbe, COGDEN,
HaeB, Cool Hand Luke, Rich Farmbrough, WikiLeon, Storm Rider, Wtmitchell, Sesmith, BoLingua, ^demon, Trdel, Tabletop, Ekerilaz, GregorB, Mandarax, BD2412, Rjwilmsi, Joe Decker, Overdubbed, Naraht, Jemilner, Ground Zero, Tedder, Richman9, Severa,
Gaius Cornelius, 2over0, Crunch, FyzixFighter, Jade Knight, Sardanaphalus, SmackBot, UrbanTerrorist, Gilliam, Ohnoitsjamie, Hmains,
Jprg1966, Roscelese, Dethme0w, Yekdorb, Kukini, DavidBailey, CJ Withers, NThurston, Jkaharper, Meservy, Toddsschneider, LadyofShalott, FairuseBot, BeenAroundAWhile, TheOtter, Reywas92, Fl, Hopping, Billheller, Dr.enh, HappyInGeneral, Keraunos, Headbomb,
JasonJack, Fireplace, ARTEST4ECHO, MishMich, DOSGuy, The Transhumanist, Awilley, Likenephi, VoABot II, TheAllSeeingEye,
Coredumperror, TheMusicalGenius, WhatamIdoing, Allstarecho, NatGertler, Mailman-zero, FisherQueen, CommonsDelinker, Johnpacklambert, 72Dino, Maproom, L'Aquatique, Radar33, MishaPan, Useight, Varnent, Resplendent, Carterdriggs, TAU Croesus, Epson291,
Cosmic Latte, Mark Miller, Metatrons Cube, Fredsmith2, SteveMcP, Manticore55, Robert1947, Mr. Absurd, Peculiar Light, Arabadjisliu, Romanfeeser, Mbeesley, Malcolmxl5, Phe-bot, Araignee, Markdask, GrackMarginal, Oxymoron83, Alanlemagne, Wistfulmormon,
JL-Bot, ImageRemovalBot, RobinHood70, Ejnogarb, Craigjp, ClueBot, Rich Uncle Skeleton, Niceguyedc, Snocrates, Mdahpiercey, Awickert, Panyd, Sansumaria, Eustress, DumZiBoT, XLinkBot, Audreyaa, Gnowor, Skoojal, Mavigogun, Kwjbot, Hess88, Good Olfactory,
Addbot, Light Defender, DOI bot, Rich jj, Bnaur, Download, LaaknorBot, TimMalone, Tide rolls, Yobot, Ptbotgourou, Synchronism,
AnomieBOT, ChristensenMJ, Citation bot, LilHelpa, Eigenfrog, Xqbot, Jono52795, ChildofMidnight, Heslopian, Srich32977, AV3000,
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RjwilmsiBot, CarolineWH, Alph Bot, John of Reading, GoingBatty, RenamedUser01302013, Hodgdons secret garden, H3llBot, Tccookie,
Sealednot, Richard Tuckwell, Adkinsc1, Lhb1239, Vance&lance, ElCordobes123, North Atlanticist Usonian, Helpful Pixie Bot, Chivalrykms, Viramag, The Mark of the Beast, Hal pal, J R Gainey, DopplerRadioShow, Justamanhere, BattyBot, Pastelitodepapa, Khazar2,
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Broter, Chaquarius, Smartman2013, Monkbot, Nixonbl, AsteriskStarSplat, InLaw, SteveSGU and Anonymous: 145
Mormonism and women Source: https://en.wikipedia.org/wiki/Mormonism_and_women?oldid=697160343 Contributors: BoNoMoJo
(old), Angela, Val42, Fredrik, COGDEN, Dhodges, Kmsiever, Cab88, Shotwell, Bender235, Orlady, Pearle, Storm Rider, Alai, Sesmith,
Trdel, Tabletop, WBardwin, Eldamorie, Kerowyn, Tedder, Pigman, SmackBot, KZF, Hmains, Chris the speller, Agent032125, Bmtc,
Optimale, Noleander, BRMo, Cydebot, Arb, Sumoeagle179, ARTEST4ECHO, Johnpacklambert, 72Dino, Fredsmith2, Peculiar Light,
JonMacLeod, Dakinijones, Niceguyedc, Snocrates, Webbbbbbber, Genesiswinter, Editor2020, Good Olfactory, Miagirljmw14, Rich jj,
Lhsouthern, Stidmatt, Lightbot, Csdavis1, AnomieBOT, ChristensenMJ, LilHelpa, Gilo1969, Citation bot 1, RjwilmsiBot, Cstanford.math,
Swfarnsworth, Hodgdons secret garden, ClueBot NG, BG19bot, Bobsicle4987432196873214, BattyBot, Prof. Squirrel, MormonFeminist,
Janaremy, Brianzang, Broter, Monkbot, Slave2f8 and Anonymous: 46
Black Mormons Source: https://en.wikipedia.org/wiki/Black_Mormons?oldid=700844095 Contributors: COGDEN, Tabletop, MacRusgail, FyzixFighter, Dynzmoar, Dgw, Astynax, ARTEST4ECHO, Awilley, TAnthony, Cgingold, Johnpacklambert, 72Dino, Peculiar Light,
Brenont, Manway, Mr. Stradivarius, Mild Bill Hiccup, Good Olfactory, Evans1982, AnomieBOT, ChristensenMJ, Jbruin152, FrescoBot,
Jonesey95, Animalparty, RjwilmsiBot, Slightsmile, Sonicyouth86, ClueBot NG, Helpful Pixie Bot, BattyBot, SaveATreeEatAVegan, Haleyp, Liz, Broter, Monkbot, Brooklynnite, Ksa2016 and Anonymous: 26
256
Black people and Mormonism Source: https://en.wikipedia.org/wiki/Black_people_and_Mormonism?oldid=700829284 Contributors:

Zundark, Brtkrbzhnv, Visorstu, Zoicon5, Markhurd, Val42, Jfruh, Outerlimits, Huangdi, Biggins, COGDEN, Nach0king, UtherSRG,
Zaui, Alanyst, Rsduhamel, Mike R, Bhuck, Beland, Esperant, Discospinster, Rich Farmbrough, Lima, Storm Rider, Alansohn, Reaverdrop, Richwales, Sesmith, Dbolton, Trdel, Tabletop, Friarslantern, Ekerilaz, GregorB, Lawrence King, Rjwilmsi, Angusmclellan, Koavf,
MarnetteD, Naraht, MacRusgail, Deosil, TeaDrinker, Aasmith, Metropolitan90, Bgwhite, RussBot, Gaius Cornelius, Grafen, TheGreenHerring, Timothy 2066, TransUtopian, John Broughton, FyzixFighter, SmackBot, Gilliam, Jdfoote, Hmains, Telavir, Colonies Chris,
Jsmack, JonHarder, Betamod, DMacks, Gildir, Bhludzin, SilkTork, Nobunaga24, AdultSwim, NThurston, Noleander, Caiaa, ShakespeareFan00, Dan0 00, CmdrObot, Alan Flynn, Pseudo-Richard, TheOtter, ShelfSkewed, Reds0xfan, Biruitorul, Bytebear, Keraunos,
Xiaodown, Friuliveneto, Reiddp, ErinHowarth, ARTEST4ECHO, Alphachimpbot, MER-C, Awilley, Sitethief, DanPMK, Magioladitis, Appraiser, Paul Barkley, Prestonmcconkie, Wrad, Johnpacklambert, Impending, Matthewrlee, J.delanoy, 72Dino, StorminMormon,
WestBerkeleyFlats, Ledenierhomme, Kaihoku, Burzmali, Remember the dot, Toa of space, Doghouse Reilly, Esq., Raymondwinn, Lambyte, Robert1947, Malick78, JNicklow, ClaudeReigns, Seekue, Peculiar Light, FreeDOOM123, EJF, StAnselm, Phe-bot, Thermionic1,
Araignee, Pangeanet, Wpegden, RatatoskJones, Wyorunner, Flyer22 Reborn, Jgstokes, Jojalozzo, Zaverbach, Theoldestone, KathrynLybarger, Mojoworker, Altzinn, Puddyglum, Explicit, Sfan00 IMG, ClueBot, Felix Sonderkammer, Descartes1979, UnusVeritas, Mild Bill
Hiccup, Andrei Iosifovich, Snocrates, Excirial, Sethpayne, AllenHansen, Eustress, DumZiBoT, Audreyaa, Good Olfactory, Lemmey, B
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Pitch, JimVC3, Jburlinson, - ), MusicofAngels, Aiuw, Jambalizer, Carrite, Little grape, Ehird, Truthdisciple, CarlaSue88, Surv1v4l1st,
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Carol788, Bahooka, Robocopy3000, Sam Sailor, Broter, Lupininterelps, Monkbot, AsteriskStarSplat, Srednuas Lenoroc, Dscilled and
Anonymous: 175
Black people and early Mormonism Source: https://en.wikipedia.org/wiki/Black_people_and_early_Mormonism?oldid=700713676
Contributors: AxelBoldt, The Anome, KF, Cwitty, Paul Barlow, Sheldon Rampton, Lennyg, CruciedChrist, Stevenj, CatherineMunro,
Nikai, John K, Visorstu, Val42, Olathe, Owen, Josh Cherry, COGDEN, Wjhonson, Diderot, Paul Murray, Christopher Parham, Gtrmp,
Nat Krause, Pne, Kmsiever, Kaid, Wmahan, VoX, HorsePunchKid, Rdsmith4, Kate, Bornintheguz, Rich Farmbrough, Wrp103, ESkog, Trodel, Brian0918, Vanished user kjij32ro9j4tkse, Bookofjude, Bobo192, NetBot, Storm Rider, Jnothman, Gaytan, Leondz, Alai,
OwenX, Woohookitty, Sesmith, John Hamer, MrWhipple, Dbolton, Trdel, Lapsed Pacist, Ekerilaz, GregorB, Johnschreimann, Kralizec!, Alienus, Ciroa, Rjwilmsi, Naraht, MacRusgail, Tijuana Brass, RobSiddall, Metropolitan90, Digitalme, Phantomsteve, Briaboru,
Gaius Cornelius, Cognition, BirgitteSB, Timothy 2066, Open2universe, Arthur Rubin, Whouk, Paul D. Anderson, TrustTruth, Didymos~enwiki, FyzixFighter, Jade Knight, SmackBot, KnowledgeOfSelf, PhD-Econobot, Commander Keane bot, Gilliam, Hmains, Darth
Panda, JonHarder, Ctalmageblack, Ligulembot, Critic-at-Arms, Bmtc, Ryulong, Avant Guard, Noleander, Nehrams2020, Iridescent, Wandering Star, Daniel5127, CmdrObot, TheOtter, Cydebot, Reds0xfan, Barticus88, Keraunos, Lethargy, SLCMormon, Maddogpotpie, AntiVandalBot, Rojerts, Blue Tie, Reiddp, ErinHowarth, ARTEST4ECHO, JAnDbot, Porlob, Awilley, Mica fr, Appraiser, Prestonmcconkie,
Greenguy1090, CliC, LordAnubisBOT, Toa of space, Bochica~enwiki, Idib, Robert1947, JNicklow, Peculiar Light, Statesman 88, Happysailor, Jerey Vernon Merkey, Jojalozzo, Theoldestone, Puddyglum, ClueBot, Descartes1979, Auntof6, Snocrates, Sethpayne, Peastthebeast, Daniel1212, Editor2020, DumZiBoT, XLinkBot, Good Olfactory, DOI bot, Rich jj, Lightbot, AnomieBOT, Jim1138, Citation
bot, Oasislive, Jburlinson, Surv1v4l1st, Full-date unlinking bot, Trappist the monk, Kingsfold, P@ddington, Thine Antique Pen, Lemmyramone, Analognipple, ClueBot NG, Cbaker501, Helpful Pixie Bot, Rlsartain, BattyBot, Aqmedtskivel, Guy Noir Private Eye, Epicgenius,
Bahooka, Liz, Broter, Monkbot, Schoeld1990, AsteriskStarSplat and Anonymous: 160
Black people in Mormon doctrine Source: https://en.wikipedia.org/wiki/Black_people_in_Mormon_doctrine?oldid=697160686 Contributors: COGDEN, Discospinster, Tabletop, MacRusgail, Str1977, Mikalra, FyzixFighter, Jprg1966, ARTEST4ECHO, Awilley,
Rrostrom, 72Dino, Peculiar Light, Araignee, Niceguyedc, XLinkBot, Good Olfactory, Light Defender, AnomieBOT, ChristensenMJ,
Jburlinson, Trappist the monk, Cstanford.math, Jack Greenmaven, Helpful Pixie Bot, BattyBot, Bahooka, Broter, Lupininterelps, Monkbot,
TruthSeekerUtah and Anonymous: 20
Genesis Group Source: https://en.wikipedia.org/wiki/Genesis_Group?oldid=697476907 Contributors: Sesmith, WBardwin, MacRusgail,
SmackBot, CmdrObot, ARTEST4ECHO, Awilley, Jay1279, Magioladitis, Johnpacklambert, 72Dino, Xsadar, Kizito21, Blackcatuk, Mild
Bill Hiccup, Solar-Wind, Snocrates, Mchanges!, Broter, Enseantay and Anonymous: 6
An Insiders View of Mormon Origins Source: https://en.wikipedia.org/wiki/An_Insider{}s_View_of_Mormon_Origins?oldid=
695750014 Contributors: COGDEN, Blainster, Cool Hand Luke, Klemen Kocjancic, Sumergocognito, BD2412, Rjwilmsi, Koavf,
MikeJ9919, Novel-Technology, RussBot, Pegship, SmackBot, TimBentley, Wandering scribe, Longshot14, Cydebot, ARTEST4ECHO,
MER-C, NoychoH, Kaihoku, GrahamHardy, Bochica~enwiki, Cnilep, Svick, Mygerardromance, Lindum, Europe22, Good Olfactory, Rich
jj, Catch the Breeze, Yobot, FreeKnowledgeCreator, DASHBot, H3llBot, J R Gainey, Jordanjlatimer and Anonymous: 14
Joseph Smith and the Origins of the Book of Mormon Source: https://en.wikipedia.org/wiki/Joseph_Smith_and_the_Origins_of_the_
Book_of_Mormon?oldid=696283713 Contributors: Ukexpat, FyzixFighter, Kevinalewis, Cydebot, Magioladitis, Descartes1979, Fadesga,
Jaberwok, Europe22, Good Olfactory, Synthesos, Rich jj, FreeKnowledgeCreator, Jessicaearl, SporkBot, Helpful Pixie Bot, Humanitarian
Guyana and Anonymous: 2
Latter-day Dissent Source: https://en.wikipedia.org/wiki/Latter-day_Dissent?oldid=695600643 Contributors: Bearcat, Malcolma,
ARTEST4ECHO, Magioladitis, Philippelindholm, Wilhelmina Will, Good Olfactory, Ka Faraq Gatri, Tassedethe, FreeKnowledgeCreator, Snotbot, ChrisGualtieri and Anonymous: 5
The Mormon Prophet and His Harem Source: https://en.wikipedia.org/wiki/The_Mormon_Prophet_and_His_Harem?oldid=
695600242 Contributors: SmackBot, John, Cydebot, Mukake, TAnthony, Fadesga, Good Olfactory, Bob Burkhardt, LilHelpa, FreeKnowledgeCreator, AvicAWB, AsteriskStarSplat and Anonymous: 3
Mormonism Unvailed Source: https://en.wikipedia.org/wiki/Mormonism_Unvailed?oldid=696558717 Contributors: AnonMoos, Bender235, Guthrie, Sesmith, Dbolton, Tabletop, Magister Mathematicae, Koavf, Uvaduck, Pigman, SmackBot, Meco, Cydebot, Doug Weller,
PKT, Thadius856, ARTEST4ECHO, Bochica~enwiki, JNicklow, PbBot, Plastikspork, Snocrates, Eustress, Europe22, Good Olfactory, B
Fizz, Rich jj, AnomieBOT, Materialscientist, Full-date unlinking bot, RjwilmsiBot, Frietjes, HectorMoet, Darmokand, AsteriskStarSplat,
AirDogU2 and Anonymous: 11
9.1. TEXT
257
Mormonism: Shadow or Reality? Source: https://en.wikipedia.org/wiki/Mormonism%3A_Shadow_or_Reality%3F?oldid=663495677

Contributors: Stuartyeates, SmackBot, Chris the speller, John, Cydebot, Awilley, Europe22, Good Olfactory, Rich jj, AnomieBOT, FreeKnowledgeCreator, Helpful Pixie Bot, AsteriskStarSplat and Anonymous: 4
No Man Knows My History Source: https://en.wikipedia.org/wiki/No_Man_Knows_My_History?oldid=695707107 Contributors:
Danny, Lquilter, AnonMoos, Huangdi, COGDEN, Causa sui, Storm Rider, Guthrie, Sesmith, Trdel, Rjwilmsi, Koavf, Cornellrockey,
Antley, FyzixFighter, Jade Knight, SmackBot, DDima, Shamrox, Meco, Noleander, Bayberrylane, Nutster, Cydebot, John Foxe, Anon166,
ARTEST4ECHO, Colin MacLaurin, TAnthony, Alice32~enwiki, FishUtah, Gandydancer, 72Dino, Rockford63, Rogerdpack, Laval,
RatatoskJones, BualoAmos, Mlas, Europe22, Killah666, Good Olfactory, B Fizz, Rich jj, Yobot, Markianmac, Ulric1313, FreeKnowledgeCreator, CobraBot, 11 Arlington, Kant66, Helpful Pixie Bot, CitationCleanerBot, Khazar2, Jeremyb-phone, Jordanjlatimer
and Anonymous: 19
The Rocky Mountain Saints Source: https://en.wikipedia.org/wiki/The_Rocky_Mountain_Saints?oldid=695600322 Contributors: Bgwhite, Michael Slone, SmackBot, Misarxist, GrahamHardy, Descartes1979, Good Olfactory, Sykko, FreeKnowledgeCreator and Anonymous: 1
Secret Ceremonies Source: https://en.wikipedia.org/wiki/Secret_Ceremonies?oldid=693657107 Contributors: John, Gobonobo, Cydebot, ARTEST4ECHO, Sun Creator, Europe22, Good Olfactory, Rich jj, Yobot, FreeKnowledgeCreator, CobraBot, Helpful Pixie Bot,
Ultimatedit, Suelru and Anonymous: 4
Under the Banner of Heaven Source: https://en.wikipedia.org/wiki/Under_the_Banner_of_Heaven?oldid=690874850 Contributors:
Frecklefoot, Lquilter, Bueller 007, Erichard, MakeRocketGoNow, Aponar Kestrel, Duk, Apyule, Ceyockey, Sesmith, A Train, Axios023, Jweiss11, Exeunt, Cornellrockey, John Callender, RussBot, Crazytales, Kyle Barbour, Mikesherk, Kewp, Pegship, TrustTruth,
FyzixFighter, SmackBot, Gilliam, Autarch, Scwlong, Dreadstar, Mrjerz, John, Gobonobo, Machucao, Wandering Star, Mak2117, AndrewHowse, Kairotic, Travelbird, Emeraldcityserendipity, ARTEST4ECHO, Amarkov, KConWiki, FishUtah, Davemcle, Bochica~enwiki,
Stefan Kruithof, UnitedStatesian, Robert1947, Tomasjpn, Lamro, Justmeherenow, Logan, PbBot, Rjfost, ImageRemovalBot, Wildroot,
Snocrates, Europe22, Nathan Johnson, WikiDao, Good Olfactory, Rich jj, Favonian, Tassedethe, Lightbot, Yobot, KaraMeesia, AnimalExtender, Kuroka13, Ladyhawke818, Citation bot, Meidays, Froggysocks, FreeKnowledgeCreator, Juno, Mike Wims, Smeyerinnewton, Look2See1, Kolobdelendaest, Scrapbkn, Tomdperry, Fylbecatulous, Mogism, OppositeMan, Broter, Jalyper9, AsteriskStarSplat and
Anonymous: 70
Utah and the Mormons Source: https://en.wikipedia.org/wiki/Benjamin_G._Ferris?oldid=659737468 Contributors: Rich Farmbrough,
TommyBoy, Richard Arthur Norton (1958- ), Rjwilmsi, Koavf, NawlinWiki, SmackBot, ARTEST4ECHO, Waacstats, Kraxler, GrahamHardy, BotMultichill, Europe22, Good Olfactory, Rich jj, Quebec99, RjwilmsiBot, VIAFbot, OccultZone, Cacapotopipi15, KasparBot
and Anonymous: 2
Wife No. 19 Source: https://en.wikipedia.org/wiki/Ann_Eliza_Young?oldid=698282288 Contributors: Frecklefoot, Visorstu, Chuunen
Baka, COGDEN, Jacob1207, Niteowlneils, OldakQuill, D6, Rich Farmbrough, Bender235, Vanished user kjij32ro9j4tkse, Mairi, Guthrie,
Sesmith, Trdel, Bluemoose, The wub, Anders.Warga, Johantheghost, Dr U, SmackBot, Hmains, Ser Amantio di Nicolao, Shamrox,
Missivonne, Debersho, Cydebot, ARTEST4ECHO, Porlob, Buraianto, Befubashi, Waacstats, The Mystery Man, FishUtah, Atlgared,
HOrdover, Cindamuse, Descartes1979, DragonyDC, Stevizal, Good Olfactory, Addbot, Rich jj, Lightbot, Tstu, Yobot, AnomieBOT,
Jim1138, Swissmiss07, Citation bot 1, Truerae, Grandeepopea, RjwilmsiBot, DASHBot, Faceless Enemy, Kolipoki09, Elamz, Helpful
Pixie Bot, BG19bot, Periglio, VIAFbot, Faizan, Backendgaming, Bahooka, TruthoverTradition, True to u 101, Jguerc, AsteriskStarSplat,
YoBroMyNameIsJoe, KasparBot, CatherineSoehner and Anonymous: 32
8: The Mormon Proposition Source: https://en.wikipedia.org/wiki/8%3A_The_Mormon_Proposition?oldid=685460299 Contributors:
Dimadick, Rich Farmbrough, Mrcolj, Joe Decker, Sceptre, RussBot, Roscelese, EdGl, Cydebot, Tbc32, SRJohnson, Sreejithk2000,
72Dino, Shawn in Montreal, Cannonmc, Astrothomas, Varnent, Bovineboy2008, Madhero88, Peculiar Light, Cirt, Eustress, Bisbis, Good
Olfactory, Addbot, Light Defender, Yobot, AnomieBOT, Purplebackpack89, AV3000, Tktru, Bmclaughlin9, Derild4921, RjwilmsiBot,
DASHBot, ZroBot, F, Xtzou, SporkBot, Monterey Bay, Barm3555, AbsoluteGleek92, Polisher of Cobwebs, RayneVanDunem, Wikiwind, ElCordobes123, Viramag, BattyBot, Teammm and Anonymous: 24
Banking on Heaven Source: https://en.wikipedia.org/wiki/Banking_on_Heaven?oldid=698018178 Contributors: Moondyne, Elipongo,
Richard Taytor, RussBot, THB, Entheta, SilkTork, Robosh, Tim Long, Cydebot, Lugnuts, ARTEST4ECHO, Bovineboy2008,
WereSpielChequers, Polbot, Good Olfactory, Addbot, AnomieBOT, Obmckenzie, Fortdj33, Jonkerz, SporkBot and Anonymous: 3
The God Makers Source: https://en.wikipedia.org/wiki/The_God_Makers?oldid=671060592 Contributors: Jeandr du Toit, Psychonaut, Rich Farmbrough, Sesmith, Sburke, Trdel, GregorB, Sweetfreek, Magister Mathematicae, Koavf, Entheta, SmackBot, Tyciol, Sins
We Can't Absolve, Gobonobo, Deepraj, Meco, Noleander, Simpleutahboi, Cydebot, Anon166, Tbc32, SRJohnson, ARTEST4ECHO,
Mr. Erik, Jaysweet, JPG-GR, Wikied~enwiki, PEAR, Shawn in Montreal, Bochica~enwiki, Thmazing, Telecineguy, Enviroboy, Cindamuse, WereSpielChequers, Markdask, PbBot, ClueBot, Niceguyedc, Cirt, Snocrates, Jusdafax, Good Olfactory, Rich jj, CanadianLinuxUser, OlEnglish, Ben Ben, AnomieBOT, Xqbot, Shadowjams, BillieJean2K, Jamesooders, Full-date unlinking bot, Frank777w,
Kingsfold, RjwilmsiBot, EmausBot, L235, Winner 42, Tricolorbrian, Mcc1789, ClueBot NG, Mogism, Maemae5, Bahooka, Doughtar,
Deyoungisthan, Qconcerned, Monkbot, EvedLaYeshua, Hutchjace326j, AsteriskStarSplat, EricJLopez and Anonymous: 48
The God Makers II Source: https://en.wikipedia.org/wiki/The_God_Makers_II?oldid=680246641 Contributors: Brianhe, Art LaPella,
Sesmith, Trdel, GregorB, Magister Mathematicae, Koavf, Welsh, MSJapan, FyzixFighter, SmackBot, Jgoggan, Ser Amantio di Nicolao, Victoriagirl, TheOtter, Cydebot, Anon166, Tbc32, SRJohnson, ARTEST4ECHO, Magioladitis, Shawn in Montreal, Bochica~enwiki,
Araignee, PbBot, Cirt, Good Olfactory, RyanCross, Rich jj, AnomieBOT, Ulric1313, Fortdj33, Citation bot 1, Full-date unlinking bot,
Everclever777, RjwilmsiBot, Eekerz, Alpha Quadrant (alt), ParthanX, Helpful Pixie Bot, BattyBot, Darmokand, AsteriskStarSplat and
Anonymous: 28
The Man with 80 Wives Source: https://en.wikipedia.org/wiki/The_Man_with_80_Wives?oldid=681262354 Contributors: WhisperToMe, Val42, Sesmith, Crzrussian, Tim!, Koavf, MarnetteD, Pegship, Crystallina, SmackBot, Bluebot, Derek R Bullamore, Coolmark18,
Ser Amantio di Nicolao, John, Nehrams2020, Cydebot, Otto4711, Matthewakisan, ARTEST4ECHO, Cube lurker, Dthomsen8, Good
Olfactory, Fortdj33 and Anonymous: 2
Prophets Prey Source: https://en.wikipedia.org/wiki/Prophet{}s_Prey?oldid=698557899 Contributors: Ser Amantio di Nicolao, Pemilligan, Bovineboy2008, Good Olfactory, Fortdj33, Shiningroad, Nauriya, Grandma Boomer and Anonymous: 2
258
Search for the Truth (lm) Source: https://en.wikipedia.org/wiki/Search_for_the_Truth_(film)?oldid=681144296 Contributors: Lord

Bodak, Sesmith, Rjwilmsi, Koavf, Gareth E. Kegg, Rwalker, Trainra, SmackBot, Tyciol, , Jaksmata, Neelix, Cydebot, Anon166,
Tbc32, John254, ARTEST4ECHO, Sitethief, Bochica~enwiki, Bovineboy2008, Jawesome, PbBot, Cirt, John Nevard, XLinkBot, Good
Olfactory, Rich jj, Favonian, Yobot, Citation bot, Citation bot 1, Trappist the monk, In ictu oculi, Helpful Pixie Bot, BattyBot, VeNeMousKAT, EricJLopez and Anonymous: 14
Sons of Perdition (lm) Source: https://en.wikipedia.org/wiki/Sons_of_Perdition_(film)?oldid=683047979 Contributors: Lquilter, Dimadick, Dale Arnett, OwenBlacker, Tabletop, BD2412, Rjwilmsi, Naraht, SmackBot, Delphii, Ser Amantio di Nicolao, Bilby, Cydebot,
Peppage, Markus Matei, Shawn in Montreal, Oakshade, 97198, Bovineboy2008, Sun Creator, Good Olfactory, Jonesey95, Jonkerz, Minor4th, SporkBot, Bjanson6, Mottoch, CitationCleanerBot, BattyBot, Liz, Broter, AsteriskStarSplat and Anonymous: 7
Mountain Meadows massacre Source: https://en.wikipedia.org/wiki/Mountain_Meadows_massacre?oldid=697161037 Contributors:
Bryan Derksen, BoNoMoJo (old), Lquilter, Rickmont, Delirium, Narrowhouse, Tristanb, Ineuw, Jengod, JidGom, Charles Matthews,
Viajero, Visorstu, Desertphile, Rednblu, Val42, Ark30inf, HarryHenryGebel, Hawstom, Pollinator, Jeq, Huangdi, Phil Boswell, Donarreiskoer, Gentgeen, ZimZalaBim, COGDEN, Mikedash, Alanyst, SpellBott, Matt Gies, Centrx, DocWatson42, Tom harrison, Orangemike, Jacob1207, Alison, Michael Devore, Varlaam, Stay, Mboverload, Bobblewik, Btphelps, Chowbok, Mike R, Quadell, Beland,
Rdl, Neutrality, Wadsworth, Discospinster, Rich Farmbrough, Robbiegiles, Paul August, WegianWarrior, Bender235, MBisanz, El C, Zenohockey, Art LaPella, Swillden, Jjk, Giraedata, NetJohn, Pschemp, SPUI, Orangemarlin, Vizcarra, Storm Rider, Buaidh, Andrew Gray,
Hoary, Echuck215, Bart133, Isaac, Tariqabjotu, Stemonitis, Woohookitty, Sesmith, John Hamer, Trdel, Lapsed Pacist, Howabout1, GregorB, Marudubshinki, Wikimike, WBardwin, Alienus, Edison, Rjwilmsi, JHMM13, MZMcBride, DrTorstenHenning, XLerate, Rewinn,
Exeunt, Ground Zero, Faluinix, JdforresterBot, MacRusgail, NekoDaemon, Gurch, NGerda~enwiki, Guanxi, CJLL Wright, Rboyer,
Therefore, Noclador, Richman9, RussBot, Fabartus, Hornplease, Zaroblue05, Akamad, Rsrikanth05, Kerry Raymond, RattBoy, The
Lizard, Falcon9x5, Gadget850, AirLiner, Stijndon, Dr U, Bluezy, Stahr, TrustTruth, FyzixFighter, Hiddekel, Shimoroka, SmackBot,
Michaelcox, Jim62sch, Duke53, Kintetsubualo, Gilliam, Hmains, Moonlight Mile, Chris the speller, Bluebot, Sizif, Colonies Chris, Dcondren, Writtenright, Vulcanstar6, Onorem, JonHarder, Blueboar, Threeafterthree, Dharmabum420, Jmlk17, Downwards, Peteforsyth, Vinaiwbot~enwiki, Pilotguy, Ohconfucius, Visium, Harryboyles, BrownHairedGirl, Gryon, Fanx, Sqrjn, Bubba likes it, J 1982, Soumyasch,
CClio333, Robosh, Moabdave, Shamrox, Critic-at-Arms, Ehheh, Noleander, Twunchy, Iridescent, Thewayofthegunn, JoeBot, Tmangray,
Walton One, Dialoguejournal, ChrisCork, John5Russell3Finley, Dan0 00, CmdrObot, BRMo, Kris Schnee, CWY2190, FinFangFoom,
Dgw, Pseudo-Richard, Alrees, BellyOption, Cydebot, Ntsimp, Trasel, Pinoy Pride, HokieRNB, Agne27, Synergy, Dblanchard, Akcarver,
Smiteri, Smeazel, FrancoGG, Biruitorul, Bytebear, Sanpete Slim, Matt Berry, Lethargy, Frank, Esemono, SRJohnson, Dawnseeker2000,
Natalie Erin, EdJogg, AntiVandalBot, Blue Tie, SummerPhD, Masamage, SkagitRiverQueen, Tillman, North Shoreman, ARTEST4ECHO,
Alphachimpbot, Xhienne, Husond, Hthalljr, Porlob, Matthew Fennell, Awilley, Ipoellet, WolfmanSF, Jaysweet, Wlbagley, VoABot
II, AuburnPilot, Cobratom, JamesBWatson, Appraiser, Singularity, Waacstats, Froid, The Anomebot2, Cat-ve, Esanchez7587, Rickterp, Car99056, Parenthetical guy, Padillah, R'n'B, Kateshortforbob, CommonsDelinker, Johnpacklambert, Tinosa, PrestonH, RCBARDEN, 72Dino, Americanleader, AntiSpamBot, Alexb102072, NewEnglandYankee, SchmoeBlow, Robertgreer, Gabrielzorz, Busterfreak,
Bob, Playerpage, Remember the dot, DH85868993, Gwen Gale, DorganBot, Sodaplayer, Bochica~enwiki, RawREN, Philip Trueman,
S.B.Anthony, TXiKiBoT, Zidonuke, Davehi1, Killermonk, Ragemanchoo, Michelet, Ask123, Qxz, Zed1956, IronMaidenRocks, ParkerMMM, Jesusfreak13, Wiae, Joker1289, Y, Justmeherenow, Alcmaeonid, Sfmammamia, Maengpong, StAnselm, WereSpielChequers,
Brandondoyle, Lorenzodow, Philkon, Utdaniela, Revent, Goodmorninlove, Yourmom88, Samoznai, Dlesueur, Wyorunner, Android Mouse,
Toddst1, Dudelikehi, Jerey Vernon Merkey, Flyer22 Reborn, Cbaker50, Monegasque, Darbleyg, KoshVorlon, Mylorin, Babudale, Garyla,
Wahrmund, Panbobor, Hoplon, Kitsap, ClueBot, Binksternet, Jeneme, Plastikspork, R3l3ntl3ss, Supertouch, Loudounlib, Cp111, Kalthac,
Jjbjbjbjbjbjb, Jibjabjones, Rich Uncle Skeleton, Healtheland, Shaliya waya, Parkwells, Soloboshek, Piledhigheranddeeper, Auntof6,
OceaNotion, Adrian Comollo, Charliecow7, Pipey1, Berean Hunter, Editor2020, Danathomas76, XLinkBot, Kaiwhakahaere, Nukes4Tots,
Good Olfactory, Addbot, Narayansg, Some jerk on the Internet, Rich jj, CactusWriter, John Chamberlain, MrOllie, LaaknorBot, Lightbot,
Gail, Ayaz360, Luckas-bot, Yobot, Granpu, Best O Fortuna, Legobot II, Jack5150, DrFleischman, AnomieBOT, Paperthimble, Materialscientist, Mangoman88, Citation bot, Bob Burkhardt, Quebec99, Oasislive, Xqbot, Purplebackpack89, Gilo1969, Kdmoss, Black Jam
Block, Unio da Juventude Mestia, Samotoottat, Citation bot 1, DrilBot, Pinethicket, I dream of horses, Jonesey95, Fat&Happy, Bmclaughlin9, Full-date unlinking bot, Kgrad, Trappist the monk, Lotje, Gulbenk, Tdstom, RjwilmsiBot, DuineSidhe, Mukogodo, EmausBot,
Look2See1, Primefac, EleferenBot, Professionaleducator, Wcpeterson, ZroBot, Ldean50, Hodgdons secret garden, SporkBot, Lokpest,
Staszek Lem, 11 Arlington, Donner60, Quackth, $1LENCE D00600D, Mcc1789, Kolobdelendaest, ClueBot NG, Frietjes, Karl 334, Mosiahyoung, Helpful Pixie Bot, Gob Lofa, Ramaksoud2000, Plumu2010, Halospawn, Mythpage88, Altar, Filmutah, Singlecut, Nwilson5,
Zowper, John from Idegon, Khazar2, Dexbot, Lugia2453, BTRand1, Rhi9444, Lingzhi, Bahooka, AlanBOT, Insegrievious, Skelletona,
Broter, Monkbot, WikiOriginal-9, Beneathtimp, TranquilHope, KH-1, AsteriskStarSplat, Prinsgezinde, Kattymarie123, Robb Greathouse
and Anonymous: 488
BakerFancher party Source: https://en.wikipedia.org/wiki/Baker%E2%80%93Fancher_party?oldid=690501905 Contributors: Visorstu, COGDEN, Robbiegiles, MBisanz, Fraslet, Sesmith, Trdel, Tabletop, JohnC, RussBot, Kerry Raymond, FyzixFighter, SmackBot,
ProveIt, Hmains, Eran of Arcadia, Waggers, Pascal.Tesson, Alaibot, Ozzieboy, Darklilac, ARTEST4ECHO, R'n'B, CommonsDelinker,
Tinosa, Gwen Gale, Flyingidiot, Justmeherenow, Mm3854, ClueBot, Mild Bill Hiccup, Angelofmusic1989, Charliecow7, Pipey1, DumZiBoT, Donc49, Good Olfactory, Rich jj, 5 albert square, Lightbot, Yobot, Mangoman88, Citation bot, 4twenty42o, Rickatchley, Trappist the
monk, RjwilmsiBot, Look2See1, Ldean50, Hodgdons secret garden, ClueBot NG, Frietjes, Helpful Pixie Bot, Wbm1058, Lhsmith916,
CitationCleanerBot, EagerToddler39, Ohokyeah, AsteriskStarSplat, Prinsgezinde and Anonymous: 40
War hysteria preceding the Mountain Meadows massacre Source: https://en.wikipedia.org/wiki/War_hysteria_preceding_the_
Mountain_Meadows_massacre?oldid=687973594 Contributors: Lquilter, COGDEN, Rich Farmbrough, Orangemarlin, RHaworth, Tabletop, Rjwilmsi, RussBot, Gaius Cornelius, Gadget850, SmackBot, Ohconfucius, JohnI, Trasel, ARTEST4ECHO, Charlierepetti, Tinosa,
Remember the dot, Justmeherenow, Binksternet, DumZiBoT, BizMgr, Good Olfactory, Rich jj, Tassedethe, Yobot, Mangoman88, Bob
Burkhardt, LilHelpa, DrilBot, Jonesey95, Elbeau, Full-date unlinking bot, RjwilmsiBot, John of Reading, Primefac, Ldean50, Hodgdons
secret garden, ClueBot NG, Frietjes, Helpful Pixie Bot, Roberticus and Anonymous: 7
Conspiracy and siege of the Mountain Meadows massacre Source: https://en.wikipedia.org/wiki/Conspiracy_and_siege_of_the_
Mountain_Meadows_massacre?oldid=687973630 Contributors: The Anome, Lquilter, Ukexpat, El C, Gadget850, SmackBot, ProveIt,
Hmains, SQB, ARTEST4ECHO, The Anomebot2, R'n'B, Robertgreer, Remember the dot, Justmeherenow, Binksternet, Amy Hart, Good
Olfactory, Rich jj, Mangoman88, Citation bot 1, RjwilmsiBot, Primefac, Razarax, Hodgdons secret garden, BG19bot, AsteriskStarSplat
and Anonymous: 5
Killings and aftermath of the Mountain Meadows massacre Source: https://en.wikipedia.org/wiki/Killings_and_aftermath_of_the_
Mountain_Meadows_massacre?oldid=687973661 Contributors: The Anome, Lquilter, Val42, COGDEN, DNewhall, Rjwilmsi, Wave-
9.1. TEXT
259
length, Abune, SmackBot, Duke53, ProveIt, Winn3317, The Anomebot2, Remember the dot, Justmeherenow, Poindexter Propellerhead,
Binksternet, DumZiBoT, Lightbot, Yobot, AnomieBOT, Piano non troppo, Mangoman88, RjwilmsiBot, Primefac, Razarax, Hodgdons
secret garden, Khazar2 and Anonymous: 4
Investigations and prosecutions relating to the Mountain Meadows massacre Source: https://en.wikipedia.org/wiki/Investigations_
and_prosecutions_relating_to_the_Mountain_Meadows_massacre?oldid=688274218 Contributors: The Anome, COGDEN, Bender235,
Rjwilmsi, Gadget850, SmackBot, Hmains, CmdrObot, Darklilac, ARTEST4ECHO, The Anomebot2, Tinosa, Remember the dot,
Justmeherenow, Dillard421, DumZiBoT, Rich jj, Yobot, Mangoman88, Artsprof, Digthepast, Full-date unlinking bot, RjwilmsiBot,
Guikipedia, Primefac, Hodgdons secret garden, LynnWysong, Frietjes, Khazar2, Hmainsbot1 and Anonymous: 6
Mountain Meadows massacre and the media Source: https://en.wikipedia.org/wiki/Mountain_Meadows_massacre_and_the_media?
oldid=687973563 Contributors: The Anome, Lquilter, COGDEN, Carnildo, Rjwilmsi, SmackBot, ProveIt, Hmains, CmdrObot, Frank, The
Anomebot2, Remember the dot, Justmeherenow, Revent, Filmford, Good Olfactory, Rich jj, THEN WHO WAS PHONE?, Mangoman88,
FrescoBot, Citation bot 1, Primefac, GoingBatty, Lambeth1661, SkateTier and Anonymous: 9
Mountain Meadows massacre and Mormon public relations Source: https://en.wikipedia.org/wiki/Mountain_Meadows_massacre_
and_Mormon_public_relations?oldid=687973575 Contributors: The Anome, Frecklefoot, Lquilter, COGDEN, Discospinster, Trdel,
Rjwilmsi, FyzixFighter, SmackBot, ProveIt, Hmains, DangerousPanda, SRJohnson, WolfmanSF, The Anomebot2, Remember the dot,
Justmeherenow, CaptainIron555, Filmford, Good Olfactory, Rich jj, Lightbot, Mangoman88, Quebec99, Full-date unlinking bot, RjwilmsiBot, Primefac, Hodgdons secret garden, Edwin4141 and Anonymous: 9
Mountain Meadows massacre and Mormon theology Source: https://en.wikipedia.org/wiki/Mountain_Meadows_massacre_and_
Mormon_theology?oldid=687973610 Contributors: The Anome, Lquilter, COGDEN, Orangemarlin, Ricky81682, SteinbDJ, RHaworth,
Rjwilmsi, Gadget850, TrustTruth, SmackBot, Kintetsubualo, Karenjc, Ntsimp, ARTEST4ECHO, Magioladitis, The Anomebot2, Tinosa,
Remember the dot, Justmeherenow, Denisarona, Kitsap, Iamaleopard, DumZiBoT, BizMgr, Good Olfactory, Rich jj, AnomieBOT, Mangoman88, Quebec99, Johnwilliammiller, Purplebackpack89, Full-date unlinking bot, Trappist the monk, RjwilmsiBot, Primefac, Hodgdons
secret garden, Helpful Pixie Bot and Anonymous: 17
Brigham Young and the Mountain Meadows massacre Source: https://en.wikipedia.org/wiki/Brigham_Young_and_the_Mountain_
Meadows_massacre?oldid=687973673 Contributors: The Anome, Lquilter, COGDEN, Discospinster, Bender235, Rjwilmsi, Gadget850,
SmackBot, The Anomebot2, Onhech, Europe22, AnomieBOT, Mangoman88, LilHelpa, Full-date unlinking bot, RjwilmsiBot, Primefac,
Frietjes, Ohokyeah, Shortnsuite and Anonymous: 4
Remembrances of the Mountain Meadows massacre Source: https://en.wikipedia.org/wiki/Remembrances_of_the_Mountain_
Meadows_massacre?oldid=687973645 Contributors: The Anome, Lquilter, Desertphile, COGDEN, Rich Farmbrough, Trdel, Rjwilmsi,
Wavelength, Kerry Raymond, Woody Muller, TrustTruth, SmackBot, Teemu08, Derek R Bullamore, Ohconfucius, Kairotic, Tillman,
ARTEST4ECHO, Ipoellet, SteveSims, The Anomebot2, R'n'B, Kateshortforbob, Tinosa, Remember the dot, IronMaidenRocks, Justmeherenow, WereSpielChequers, Wilson44691, Tassedethe, Lightbot, Rikanderson, AnomieBOT, Mangoman88, Diwas, Jonesey95, John
of Reading, Primefac, Hodgdons secret garden, SporkBot, Cbaker501, Helpful Pixie Bot, Beneathtimp, AsteriskStarSplat and Anonymous:
12
The Mountain Meadows Massacre (book) Source: https://en.wikipedia.org/wiki/The_Mountain_Meadows_Massacre_(book)?oldid=
699061430 Contributors: Lquilter, Varlaam, D6, MBisanz, Grutness, Bgwhite, Pegship, Hmains, John, Cydebot, JimDunning,
ARTEST4ECHO, TAnthony, GrahamHardy, Good Olfactory, Rich jj, Yobot, Mangoman88, Rmckeel, C9G6SI8J, Helpful Pixie Bot
and Anonymous: 4
The Mountain Meadows Massacre (lm) Source: https://en.wikipedia.org/wiki/The_Mountain_Meadows_Massacre_(film)?oldid=
625134453 Contributors: Lquilter, Rich Farmbrough, Grutness, Cydebot, Sreejithk2000, Shawn in Montreal, GrahamHardy, Mangoman88, Fortdj33, Jonkerz and Anonymous: 1
Blood of the Prophets Source: https://en.wikipedia.org/wiki/Blood_of_the_Prophets?oldid=612168178 Contributors: Lquilter, Rjwilmsi,
Pegship, John, Meservy, Cydebot, Justmeherenow, Good Olfactory, Rich jj, Yobot, Mangoman88, RjwilmsiBot, H3llBot, Helpful Pixie
Bot, ChrisGualtieri, Hmainsbot1, OccultZone and Anonymous: 4
American Massacre Source: https://en.wikipedia.org/wiki/American_Massacre?oldid=696473553 Contributors: Grutness, RHaworth,
BD2412, Gadget850, Pegship, SmackBot, John, Cydebot, ARTEST4ECHO, Magioladitis, Tinosa, Kumioko (renamed), AuthorAuthor,
Good Olfactory, Addbot, Yobot, Mangoman88, JimVC3, RjwilmsiBot, Helpful Pixie Bot, OccultZone and Anonymous: 1
Burying the Past Source: https://en.wikipedia.org/wiki/Burying_the_Past?oldid=603687964 Contributors: Rich Farmbrough, Grutness,
RJFJR, RHaworth, Pegship, SmackBot, ProveIt, PrimeHunter, Simon12, Seanhood, Cydebot, Alaibot, Satori Son, Mzyxptlk, Sreejithk2000, Awilley, Shawn in Montreal, AdamBMorgan, Justmeherenow, Filmford, Good Olfactory, Rich jj, Mangoman88, Foobarnix,
Jonkerz, Polisher of Cobwebs and Anonymous: 4
September Dawn Source: https://en.wikipedia.org/wiki/September_Dawn?oldid=629948911 Contributors: Frecklefoot, Val42, Phoebe,
ZimZalaBim, COGDEN, Tom harrison, Cool Hand Luke, Varlaam, Mike R, Necrothesp, Gscshoyru, Cab88, Jtalledo, Ricky81682,
Drat, Firsfron, Woohookitty, Sesmith, Trdel, Rjwilmsi, Metropolitan90, Gaius Cornelius, Tehr, GHcool, Pegship, Fram, A bit iy,
SmackBot, RDBury, PiCo, Hmains, Flyguy649, Moabdave, Norm mit, Pampula, Nehrams2020, Simon12, Spiderboy12, Asteriks, Cydebot, Trasel, NorthernThunder, Ebyabe, Notjake13, Serpent-A, Mojo Hand, Tbc32, James086, RnS, SRJohnson, Kbrewster, Blue Tie,
Scepia, ARTEST4ECHO, Milonica, Hthalljr, Hypnometal, Furrylogic, VoABot II, Prestonmcconkie, Prismsplay, Fulara, RCBARDEN,
Smac97, All Is One, Pdw~enwiki, Naniwako, Urcolors, Ledenierhomme, Gwen Gale, Hellgi, Squids and Chips, Spellcast, Bochica~enwiki,
Bovineboy2008, Kenada53, Janers0217, Contentessa, Masti111, Justmeherenow, Wool Mintons, Tvinh, Cbaker50, Lmc169, Cynicsrus,
Darbleyg, DepressedPer, Antonio Lopez, Polbot, The-G-Unit-Boss, Iclimbice, DaveKeller, Anthongdog, Toneag, ClueBot, Monkeytheboy, R3l3ntl3ss, Hansmensch, Epictetus21, Thingg, Runner53, SunshineSmiley, Good Olfactory, Kbdankbot, Addbot, Rich jj, Pol pot
loves hitler, Pol pot hates hitler, Arthemius x, Luckas-bot, AnomieBOT, Materialscientist, Mangoman88, Erik9, WesUGAdawg, Vrenator,
Arris95, Sbmeirow, 11 Arlington, Terraorin, Orton1066, Cyberbot II, SNAAAAKE!! and Anonymous: 127
Massacre at Mountain Meadows Source: https://en.wikipedia.org/wiki/Massacre_at_Mountain_Meadows?oldid=673579355 Contributors: Lquilter, Robbiegiles, Grutness, Rjwilmsi, SmackBot, John, Cydebot, TAnthony, Justmeherenow, Wilson44691, Gene93k, Dana
boomer, Good Olfactory, Rich jj, Yobot, Mission Fleg, Mangoman88, Resplin.odell, Midgetimpinger, KnightsErrands and Anonymous: 7
260
9.2 Images
File:09302006_SaltLakeCityUT.jpg Source: https://upload.wikimedia.org/wikipedia/commons/4/43/09302006_SaltLakeCityUT.jpg
License: Public domain Contributors: Transferred from en.wikipedia; transferred to Commons by User:Captain-tucker using
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ce/2011_MMM_Men_and_Boys_Monument_-_30_April_2014.jpg License: CC0 Contributors: Own work Original artist: Beneathtimp
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File:An_Insider{}s_View_of_Mormon_Origins.jpg Source:
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by user:Ricardo630, cover by The Church of Jesus Christ of Latter-day Saints which is {{PD-ineligible}}
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261
File:Dimick_B._Huntington.jpg Source: https://upload.wikimedia.org/wikipedia/commons/3/3d/Dimick_B._Huntington.jpg License:

Public domain Contributors: http://www.users.qwest.net/~{}alidonyin/Web/Home/Johfam/huntot.htm (website) (wayback) Original artist:
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Criticism of The Church of Jesus Christ of Latter-Day Saints PDF

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Criticism of The Church of Jesus Christ of

Criticism of The Church of Jesus Christ of Latter-day Saints . . . . . . . . . . . . . . . . . . . . .

Criticisms of doctrinal changes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Criticisms of past teachings . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Criticism regarding temples . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Criticism of response to internal dissent . . . . . . . . . . . . . . . . . . . . . . . . . . .

Church monitors members critical publications . . . . . . . . . . . . . . . . . . . . . . .

Alleged distortion of its own history . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

FARMS scholarship questioned . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

1.1.10 Views on sexuality . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

1.1.12 Gender bias and sexism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

1.1.13 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

1.1.16 Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

1.1.17 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Latter Day Saint martyrs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

List of Latter Day Saint martyrs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Description of the doctrine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

History of the doctrine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Baptism for the dead . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

LDS Church doctrine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Overview of the doctrine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Patristic writings of early Christianity

Non-LDS Christian beliefs on deication . . . . . . . . . . . . . . . . . . . . . . . . . . .

Historical and doctrinal background . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Blood atonement teachings during the Brigham Young administration . . . . . . . . . . . .

Blood atonement after Brigham Young . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Relation to capital punishment in Utah . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Practice of blood atonement by fundamentalist groups . . . . . . . . . . . . . . . . . . .

Mormonism and Freemasonry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Similarities in symbology and ritual in the LDS Church . . . . . . . . . . . . . . . . . . .

Modern ocial LDS Church policy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Recent explorations of the issue . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Finances of The Church of Jesus Christ of Latter-day Saints . . . . . . . . . . . . . . . . . . . . .

Current source of funding

Academic freedom at Brigham Young University . . . . . . . . . . . . . . . . . . . . . . . . . . .

Academic freedom issues . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

LDS Church measures against the September Six . . . . . . . . . . . . . . . . . . . . . .

Short biographies of the six individuals

Mormonism and history . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

History and theology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

New Mormon History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Tension between faith and scholarship . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Homosexuality and The Church of Jesus Christ of Latter-day Saints . . . . . . . . . . . . . . . . .

History and background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Current theology and policy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Publications and speeches . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Brigham Young University . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

4.1.12 Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100

Mormonism and women . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100

Early Mormonism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100

The Church of Jesus Christ of Latter-day Saints . . . . . . . . . . . . . . . . . . . . . . . 101

Fundamentalist groups . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102

See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103

Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104

Black Mormons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104

Notable early black Mormons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105

Expansion in West Africa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105

Wynetta Willis Martin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105

Genesis Group . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105

Joseph Freeman, Jr. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105

Helvcio Martins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105

Growth in black membership . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106

Black people in church leadership . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106