Monday, March 18, 2024

Review: American Trinity: And Other Stories from the Mormon Corridor

 

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Review by Doug Gibson

I really enjoy reading fiction by David G. Pace. He often captures the conflict between traditional Mormonism, its cultural comfort level, and inevitable questioning and repudiation of mores necessary in a changing world. In Pace's work, this conflict, if continued, can irreparably damage a marriage, cause a general authority to want to rebel, or lead one of the Three Nephites to be fed up with Christ for giving him a never-ending gospel calling.

That leads to the signature story, "American Trinity," in this new anthology, published by BCC Press. Zed is one of the Three Nephites, and the endless stretch of time, the constant changing of environments and culture, have him burnt out, to put it mildly. He only has occasional contact with the other two Nephites, and spends a lot of time at the theater. One of the Three Nephites, Jonas, has become of the world, enjoying multiple marriages and children that he outlives. The other, Kumen, goes the other way, living nomadic and looking for little, mundane miracles he can give to Saints. They are the kind of miracles tailor made for a Fast Sunday sacrament meeting.

I was enjoying the story, Zed's history and his anguish, and expected it to just end, with Zed facing another day. And then wordsmith Pace ups the ante and provides a powerful climax that near brought me to tears. Our protagonist comes across the Triangle Shirtwaist Factory fire, in Greenwich Village, on May 25 1911. Zed comes to a 12-year-old girl, who jumped out to escape flames. She's dying. He can't help her. But somehow this brave soul accepts her death, and -- at least for a little while -- saves Zed. "'Don't be afraid,' she told him."

There are 12 stories in the anthology. Some I particularly enjoyed were "City of the Saints," a Babbit-esque tale of a recently called lesser LDS general authority trying to assert himself and resist conformity. Another, "Sagarmatha," involves a disaffected Latter-day Saint man escaping his crumbling marriage by traveling to Nepal on a mountain-climbing trek. While on it, he devotes considerable energy to protecting a sick dog.

"Caliban Revels Now Ended" is a well-crafted story of a missionary, with his companion, who read The Book of Mormon to a stroke victim, Ian, who cannot talk to them. "There was something about reading the verses aloud--the way they filled the old house with an authoritative cadence--that conjured for Ethan an assurance he hadn't felt before: that the book was a good one; that it was speaking to him," Pace writes. The story concludes 20 years later, with Ethan no longer an orthodox Mormon, no longer a believer in the Book of Mormon as fact. Yet Pace writes, "Still, as Ethan drove away that summer night, he hoped that someone had read one of the final passages of the Mormon's book to Ian before he passed on--a passage that, to Ethan seemed to transcend both orthodoxy and disbelief."

I see through the stories a respect for the Book of Mormon, not as a factual tome, but as a book, created by a man with talents, that can change the lives of individuals. In "American Trinity," Zed reiterates his deep affection for the Book of Mormon as a history that survived, although he is disappointed at Mormon's excessive abridgment.

A couple of others stories I particularly recommend are "Stairway to Heaven," for its take on how surprising too-soon death can be interpreted within LDS culture, and "The Mormon Moment," a lighthearted yet insightful tale -- told in quotes -- of an older LDS man trying to convince "Dot" to vote for Mitt Romney over Barack Obama. It reminded me of the culture of 2012, only 12 years ago but it seems like a long time. Frankly, I'd like to see Pace capture this subject with Donald Trump in 2024.

Buy this anthology, and also pick up Pace's novel, Dream House on Golan Drive. It's an excellent read of a Utah Mormon family in the 1970s, and the novel's narrator is "Zed" of the Three Nephites. I've no doubt Zed's still around today, hoping against hope for Christ's Second Coming, and an end to his calling.

Thursday, February 8, 2024

Book takes a look at all those spirit visits we Mormons receive

 


Review by Doug Gibson

If you are a longtime Mormon like me, you know a healthy amount of the stories out there. There's that missionary who was too confident in his priesthood power and actually summoned a demon. You know how that ended; he tempted evil, and was found with lots of broken bones.

Or there's the story of seeing a large, dark creature. He turns, and his eyes, they're the eyes of Cain! The Spirit whispers, "Stay away." You run.

But there's positive tales out there: It's World War II, and a weary soldier asks a stranger when this cursed war will end. The stranger gives a date. The war ends on that date. It must have been one of the Three Nephites!

I'm taking those yarns, which pop up everywhere, with lots of salt. We've all heard them. But all have a firmer provenance. 

I'm not skeptical of visits from the spirit world, good and bad. The Church of Jesus Christ of Latter-day Saints is a religion that preaches personal revelation. That includes the belief that we can sense, even see and commune -- rarely -- with spirits both dead and yet to be born. On a personal note, I have never had a vision or heard a voice, but I believe I have felt the unseen, spiritual presence/love/support from my deceased son, and my deceased parents. My mother believed she saw the profile of Jesus Christ in the Los Angeles Latter-day Saint temple. Over decades I've shared experiences --- mostly with LDS peers --- of what we felt, heard or saw. And, I even claim to have sensed and felt negative spirits during my life.

It doesn't make us odd -- it makes us Mormons. 

Erin Stiles is a professor at University of Nevada, Reno. She was raised in Cache County, located in northern Utah. She has authored a new, fascinating book, "The Devil Sat on My Bed -- Encounters with the Spirit World in Northern Utah," Oxford University Press, 2024.

Stiles is not a member of the LDS Church, but through her life experiences and research she has a strong understanding of Mormon culture. As she notes, spiritual encounters underscore a type of collective salvation, members of a familial lineage -- alive, dead or not yet born -- working in tandem to influence or prod family members through what Mormons call The Plan of Salvation.

Stiles recounts examples, gleaned through personal interviews and research through archives. One is a long-deceased mother who communicates to her daughter through voice and text messages. In one message, the deceased mother laments that she didn't spend more time with her daughter. Others include adults who talk about meeting spiritual children. Later a child is born who resembles the spirit. 

These good spirits often have names, or the living person senses they are a descendant, and later discovers that to be the case.

As noted, Mormons tend to see morality as a concept and righteousness as a verb. That helps understand why Mormons are receptive to spiritual encounters. Mormonism regards works as paired with faith in receiving a degree of salvation or higher. The spirit world is divided between a type of paradise and "spirit prison." The latter is not really a prison. It represents people who need to be taught Latter-day Saint principles and ordinances of the Gospel. Under Mormon theology, it makes sense to continue religious duties after death. I can't tell you how many times I have heard at LDS funerals where someone will remark that "Brother or Sister (so and so) are really busy teaching the Gospel" in the spirit world.

Temple work is important in the LDS faith because it's designed to provide the deceased a choice to follow what LDS faithful believe are covenants necessary toward a higher degree of salvation, called exaltation. As Stiles notes, it is always a choice of the person. It's not a decree. The idea of agency is important within the faith. 

For that reason, unsurprisingly, Stiles has gathered accounts of spiritual encounters within temples, interaction with spirits who have chosen to receive the post-mortal ordinances. I found fascinating accounts of people performing baptisms for the dead seeing spiritual people watching the baptisms. After every baptism, a spirit would leave, presumably satisfied with his or her baptism.

One of the accounts recall a child spirit left alone after the series of baptisms. This child, seen by one of those performing the ordinance, appeared very distraught. The officiator was asked to review the list of deceased slated for proxy baptism. It was discovered the man had missed one to be baptized. Once that occurred, the child spirit left.

I remember one of my late sisters telling me that she had conversed with the deceased spirit of one of our aunts, who died when I was very young. She eagerly conversed with my sibling, still a child. Frankly, I believe her. These are not carnival tricks to Latter-day Saints. Spiritual encounters occur, as the book notes, to guide those on earth, to protect them, and -- most in my opinion -- to comfort. Expressions of love extend beyond the grave.

As Stiles notes, adversarial spiritual encounters are generally nameless. They include demons on beds, bad ouija board experiences, encounters with Cain. There are many accounts of missionaries dealing with bad spirits. Although the term demon is often used in popular culture, most Mormons would regard these visitors as being rebellious spirits who aligned with the devil, Lucifer, in the pre-existence and were cast out to -- ironically earth. They were denied bodies. Mormon theology considers the number to be a third of all people created.

An example in the book involves unseen spirit women who were whispering to missionaries late at night. The sounds were so loud the missionaries faced accusations of having girls in their rooms. I'm not sure about this one. It may derive from sexual frustration. However, as a missionary myself, we swapped tales of dealing with the adversary.  Another involves rebellious spirits attempting to enter the Logan LDS temple. This is a well-traveled tale. The spirits are stopped, but in some accounts do manage to disrupt temple activities. *

In both cases, males in the Mormon faith used what is called Priesthood authority to cast out the renegade spirits. The patriarchal culture of Mormonism provides near-absolute authority to males in ecclesiastical matters. Stiles notes that in the early years of the LDS Church, women had much more power to "perform ordinances" before church leaders cracked down on that in the early 20th century. Candid interviews with current members provide evidence that the future may hold a loosening on overly patriarchal attitudes on female participation in Gospel ordinances.

"The Devil Sat On My Bed ..." contains fascinating information. It brings to an academic setting what's long been discussed between families, in pews, in Sunday school, firesides, campouts, sleepovers, family reunions, and so on. What happens in northern Utah really happens just about everywhere in Mormon culture. Hopefully this book, which can be a tough read at times due to its academic style, will lead to more books on spiritual encounters and how they relate to Mormon theology and culture.


* I have no disagreement with Stiles' stance that most adversarial spirits are unnamed. However, I have spoken to a handful of people who have a feeling these bad spirits they encounter are acquaintances, or friends from the pre-existence, but chose to follow Satan. Given Mormon culture, I think that idea is worthy of further study.

Monday, January 8, 2024

Doctrine on children who die fulfills a primal desire for Latter-day Saint parents


The second-hardest thing I have ever done is hold my infant son in my arms and watch Ray die. The hardest task for my wife and me were allowing Ray to die without a fight. He was born in 2000 with hypoplastic left heart syndrome, which meant that his heart wouldn’t function on its own. After reviewing the doctors’ options, which involved a high expectation of pain for Ray and a survival chance that a dispassionate observer would rate as virtually nil, we allowed our son to die.

A key advantage of grief is that it allows sorrow to be put into perspective. The months before Ray’s birth, when he was diagnosed, and several months to years after his short life, were very difficult. Moments intended for matrimonial passion become a time for tears when you look into your spouse’s eyes and know what both of you are thinking of. You look at children born at the same time as Ray and resist an impulse of bitter envy. You mentally plug your ears to condolences that your child “was too pure for the world” or vain exclamations from the pulpit of how prayer saved so and so’s child.
But grief is a positive. With time, it allows comprehension to sink in that what happened to your child happens to many, many others every year. You realize that 24 hours with a healthy baby makes you very lucky compared to the countless others left to die too early in terrifying circumstances, with no one to comfort them. If you don’t understand that life’s not fair, that our Creator doesn’t play favorites, then grief can turn you into a selfish, self-pitying person — and that’s a bigger shame than the loss of an innocent.
My wife and I do cling to a faith-based belief that others may call fantasy. We’re LDS, and we regard Joseph Smith as a prophet. When Smith was alive, he taught this, according to a 1918 edition of The Improvement Era: 
President Joseph F. Smith, the sixth President of the Church, reported: ‘Joseph Smith taught the doctrine that the infant child that was laid away in death would come up in the resurrection as a child; and, pointing to the mother of a lifeless child, he said to her: ‘You will have the joy, the pleasure and satisfaction of nurturing this child, after its resurrection, until it reaches the full stature of its spirit.’ …
"In 1854, I met with my aunt [Agnes Smith], the wife of my uncle, Don Carlos Smith, who was the mother of that little girl [Sophronia] that Joseph Smith, the Prophet, was speaking about, when he told the mother that she should have the joy, the pleasure, and the satisfaction of rearing that child, after the resurrection, until it reached the full stature of its spirit; and that it would be a far greater joy than she could possibly have in mortality, because she would be free from the sorrow and fear and disabilities of mortal life, and she would know more than she could know in this life. I met that widow, the mother of that child, and she told me this circumstance and bore testimony to me that this was what the Prophet Joseph Smith said when he was speaking at the funeral of her little daughter."
I choose to believe that I, with many other happy parents, will raise children who died too soon. I’m not convinced of that because a group of retired businessmen say it. I base it on my faith in a loving God and a primal desire to have that privilege. 
But if I’m wrong, I refuse to be disappointed. The 24 hours my wife and I had with Ray was another blessing we will always thank God for.

-- Doug Gibson

Sunday, December 31, 2023

Biographies of George Q Cannon, Joseph F Smith provide honest in-depth portrayals

 



Observations by Doug Gibson

Last fall I read two new biographies of 19th century/early 20th century LDS Church leaders Joseph F. Smith, who served as the church's president/prophet, and George Q. Cannon, who reached the first presidency of the church and would likely have been prophet if not for an untimely death in 1901.

I wasn't planning to review either, but they were both so good that I decided to spill some ink. They represent honest biographies that address a subject's totality; the strengths that made the exceptional, committed leader, and the weaknesses, personal and administrative, that sometimes tempered goals and showed human fraility in trying to deal with familial and business pressures.

"Like a Fiery Meteor: The Life of Joseph F. Smith," by Stephen C. Tayson (University of Utah Press, 2023), is an exceptional study of the life of the LDS Church's sixth president. "Like a Fiery Meteor" is an apt description. Joseph F. Smith was an impressive man and leader. He was pragmatic, understanding that the loose adherence to the first and second manifestos disallowing polygamy had to be strengthened, even to church disfellowship or excommunication for prominent members. Smith also ushered in the beginnings of church standardization in doctrine and lessons, initiated efforts toward the church becoming an expanded business force. He also weathered harsh testimony and brutal media attacks during Reed Smoot's successful effort to be U.S. senator. And just before his death, his revelation of the afterlife has become canonized as LDS church scripture.

Joseph F. Smith was not the always kind, mellow grandfather type so often portrayed within LDS culture. Indeed, he was a man who bristled with temper and resentments, a harsh taskmaster who could only spare little time with his many children but was excessively interested in shaping their lives. He was a sentimental man, who agonized over the early deaths of children and grandchildren. Still a young child when his father, Hyrum Smith, was murdered with uncle Joseph Smith, Smith crossed the plains with his mother, Mary Fielding Smith. His entire life Smith believed his mother was treated badly by church leaders and others in Utah. She died in 1852 when he was still a young teen, and his resentments and harsh early life left an inner rage that sometimes provoked violence. Due to his temper, which included assaults, LDS church leaders took a task used often then: get the troubled youth involved in church service.

Smith, as a teenager, was sent on a mission to the Hawaiian Islands. He thrived there, learning the language, and working hard. He became the mission leader. On one occasion, the teenage mission president excommunicated nine converts after a church meeting.

The young Smith had a complex relationship, likely rooted in romance, with a Smith cousin who lived in California. She was hostile to the church but they remained in correspondence for a lifetime. Taysom's accounts of this guarded friendship and often-hostile correspondence between the pair is very interesting. She was a sounding board for Smith's bewildered frustration that most of the Nauvoo Smiths had spurned the Utah Mormons. 

Smith's first marriage was a disaster. His wife, Levira, who would likely be classified as with clinical depression and other mental afflictions, needed a husband of extreme patience and empathy. Smith was not capable of dealing with this difficult marriage. His church duties had expanded, including a mission to England. Unable to check his anger, Smith on at least one occasion beat Levira. They eventually divorced. 

F. Smith later married five wives and fathered 48 children. His personal weaknesses aside, he was a valuable administrator and leader within the church, and soon became an LDS apostle. What Taysom notes well in his biography is that despite being an orthodox Mormon who essentially distrusted the media and culture outside Utah, Smith was talented, confident and formidable enough to confront that world, to go out and talk to religious, cultural and political leaders. Smith's' energy, as well as other church leaders of that era, refute the misconception that LDS leaders in the latter half of the 18th century avoided the public eye. 

Smith abhorred any sexual immorality, and defined it like a Puritan. He was the driving force for Apostle Albert Carrington to be excommunicated for adultery while mission leader in England. He was a fierce opponent of masturbation, which must have caused a lot of teens and men heavy guilt after one of his sermons. 

If he were alive today, he'd be thrilled at the scores of temples in the world. Temple work was a particular priority of his. Smith was a magnet of hatred for anti-Mormons in the first part of the 20th century. Ending his life as a successful church president can be considered a triumph for him.

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The second biography is "George Q. Cannon: Politician, Publisher, Apostle of Polygamy," by Kenneth L. Cannon II (Signature Books, 2023). It is one of Signature's recent "short" biographies (fewer than 300 pages). It is a superb book that provides a lot of information on this accomplished man's life. Like Joseph F. Smith, George Q. Cannon was a leader who both embodied the orthodoxy of early Mormonism, yet fully embraced the challenges of moving forward through changes in the latter 19th century. Cannon was a skilled politician, a superb journalist, and an experienced businessman. In the latter part of the 19th century, Cannon was handling many of the duties that the current presidents could not handle, due to their advanced age.

Cannon experienced tragedy early in his life. A native of Liverpool, England, his mother died on the ship taking her and George to Nauvoo. His father later died in Nauvoo. Early church leaders were impressed with the youth, who emigrated to Utah in 1847. Before he was 20 he was sent on missions to the gold regions of California and the Hawaiian Islands. Like Joseph F. Smith, he was a hard-working efficient missionary in Hawaii who mastered the language and amazingly, translated the Book of Mormon into the native language.

Cannon proved to be a natural writer, reporter, editor and publisher. He presided over the British mission and edited The Millennial Star. He also edited The Juvenile Instructor and other pubs. He oversaw the early Deseret News. He was also an accomplished diplomat and politician, serving as a territorial delegate in Washington D.C., and lobbying cultural and political powers to soften their stances against the young Mormon church, particularly on polygamy. 

He would lose on his efforts to soften blows against polygamy. He would lose his territorial seat, and eventually go into hiding as a fugitive. He would serve a short time in prison as a convicted polygamist. Prior to his incarceration, Cannon II relates an escape attempt after Cannon was located by marshals. Cannon jumped off a moving train and was badly injured.

Cannon was a fervent polygamist. He married six wives and fathered 43 children. His oldest sons occasionally caused him great stress. John Q. Cannon, a journalist and general authority, committed adultery with his wife's sister. John Q. Cannon impregnated Louie Wells. This resulted in his excommunication, divorce, and a hasty marriage to Louie. He also faced a criminal charge. Tragically, Louie, largely ignored by John Q., died soon after birthing a stillborn child. Cannon's' eldest son was later rebaptized and remarried to his former wife.

Another son, Frank, while possessing political and journalism talents, was an alcoholic and a rake. Frank, who served in political positions, was at times shielded by his father's power. Once George Q. Cannon died, Frank saw his influence diminish considerably. He later became a fierce antagonist against the LDS Church, and later President Joseph F. Smith, writing a book and lecturing against the LDS Church across the nation.

Cannon's heavy influence with church presidents Woodruff and Snow led to some criticism, although it may have been just jealousy. He was impulsive on business dealings for the church and himself. Not all succeeded, and he took criticism for some dealings. In his defense, it was a time of great anxiety. The LDS Church was in peril of financial obliteration due to legislation punishing the church for polygamy. 

Statehood was a goal for Cannon, and one way he helped was taking the LDS Church's political party, and moving members into conventional party politics, rather than the clannish LDS church party. 

In 1900, the elder statesman Cannon returned to Hawaii, 50 years after his mission. As Cannon II notes, he was greeted warmly, with love and respect. But his health was failing, and he died soon afterward in 1901.

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A postscript: In his introduction to "Like a Fiery Meteor ...," author Tayson says there are two previous biographies of Joseph F. Smith. Both, he notes, are hagiographies, "written for a casual LDS audience seeking faith-promoting portraits of LDS leaders." Taysom contrasts those two biographies with a biographical essay titled, "Before the Beard: Trials of the Young Joseph Smith." Taysom says that essay falls under the spectrum "described by biographer Oleg V. Khlevniuk as 'archival exposes.'" As Taysom notes, this is the practice of using newly released, less favorable historical documents "in such a way that only the sensationally negative aspects of the figure are revealed." As Tayson writes, "Both hagiographies and archival exposes suffer from the same malady: they tend to be one-dimensional and deeply invested in the 'morality' rather than than 'humanity' of their subjects."

Fortunately, the above biographies of Smith and Cannon avoid the tags of hagiography or archival expose. Readers are awarded with insights into their lives, their times, the families, their careers, and their humanity.


Sunday, September 17, 2023

A 'Utah Camelot' scandal led to the death of an early-Mormon 'princess'



I’m haunted by a ragged PDF-copied photograph, courtesy of the Utah State Historical Society, of Louisa “Louie” Wells, who 130 years ago was a princess in Mormon Salt Lake City. The poor quality of the reproduced photo does not hide that she was a beautiful young woman. “Louie” Wells was the daughter of Mormon elitist Daniel Hamner Wells, Salt Lake City mayor, and Emmeline Blanche Wells, Mormon feminist and magazine editor.

Besides being favored with beauty, and a steady, esteemed Mormon suitor, journalist Robert W. Sloan, Louie was as accomplished as a Jane Austen heroine. She sang beautifully, she performed in Salt Lake City plays and operas, including “The Mikado,” was an early leader of the LDS ladies Mutual organization, and was an excellent essayist, writing accounts of her travels to the eastern United States and Europe for the LDS journal Women’s Exponent. She was groomed to be a Mormon woman icon, perhaps as well known today as Eliza R. Snow.
Today, in a corner of the Salt Lake City cemetery, a tombstone, well over a century old, bears the name “Louie,” and nothing else. Louie Wells died an agonizing death at 24, far from home, with her mother at her side, helpless to save her. In less than a year, her bright future and presumed happiness was extinguished. The events that led to her death roiled Salt Lake City and nearly destroyed the kinship between two prominent families, the Wells and the Cannons. 
Historian Kenneth Cannon III’s article, “The Tragic Matter of Louie Wells and John Q. Cannon,” is must reading if one wants to learn more after reading this blog. In 1886, in the Salt Lake Tabernacle, John Q. — the eldest living son of Mormon elder George Q. Cannon, and a former Ogden Standard editor, Deseret News reporter, counselor in the LDS Church Presiding Bishopric, and husband of Annie Wells Cannon, Louie’s sister   — shocked a crowd gathered to worship by confessing to adultery. He was immediately excommunicated, promptly divorced from Annie, and then married to Louie.
Although John Q. Cannon did not mention the “other woman,” the hasty marriage to Louie made it easy to guess whom he had slept with. Try to imagine an LDS general authority today confessing to adultery during a stake conference and one understands how shocked Mormons were at the time. On the other hand, the anti-Mormon Salt Lake Tribune was delighted. It had, in 1884, published gossip that John Q. and Louie had secretly married. At the time, John Q. had tracked down the reporter, and beat him up.
After his 1886 confession to adultery, divorce and new marriage, federal marshals — always on the lookout for polygamists — arrested John Q., claiming his quick divorce from Annie was illegal. Louie, already pregnant, went into hiding but was located by authorities. She spent a humiliating time in court denying she was a plural wife.
The case against John Q. eventually lost steam. Long before its resolution, Louie was sent to San Francisco by her family to have the baby. It was not the first time that she had been made pregnant by her brother in law. John Q. confessed to an intimate that he had impregnated Louie in 1885 and that she had miscarried.  This news seems to lend partial credibility to the controversial Tribune article, although no marriage occurred. The source for that article, according to Kenneth Cannon’s piece, was Angus Cannon Jr., the despised, “scoundrel” son of Angus Cannon Sr., polygamist and stake president, who had accompanied John Q. when he confessed in 1886.
Louie Cannon Wells died six weeks after suffering her second miscarriage. Her death at 24 was due to dropsy, and she suffered terribly. Mom Emmeline was unable to help ease her pain, which must have been exacerbated due to stress, hiding and traveling. During their short marriage, Louie and her husband were likely never together. He was not at her side when she died. Shortly after Louie’s death, John Q. and Annie Wells were remarried. Several years later, Louie was sealed to John Q. in a temple ceremony.
At Louie’s funeral, an already bad situation was dangerously increased when stake president Angus Cannon publicly identified Louie as the adulterous partner of John Q. This created a feud between the Cannons and Wells that eventually led to Angus Cannon physically striking Louie’s sister, Mell, and threatening to tell more about the affair. Later, John Q. threatened to kill Angus Cannon. Tensions were finally eased thanks to the Wells family matriarch, Emmeline. Tolerant, and a peacemaker at heart, she reached out to the Cannons, and the situation calmed. However, the rift never died, as Emmeline Wells’ diary entry of May 17, 1898, footnoted by Kenneth Cannon, reads, “Angus is 64 years old today. ... He has seen much sorrow and as he has been unkind and ungenerous to others harsh in his judgment one need not be surprised that it comes back upon him — As ye mete it out to others so shall it be unto you, and therefore he should expect it.”



As with any tragedy, there are “why” questions. Why didn’t John Q. make Louie a plural wife, and avoid church punishment? One answer may be that plural marriage for younger LDS scions was being subtly discouraged at a time when Utah leaders wanted statehood. More likely is that John Q. could not control his lust for a beautiful, younger sister in law living in the home, particularly when his own wife was pregnant. In his article, Kenneth Cannon points out that despite being the favored older son, (John Q. had been called to be an apostle long before the adultery was revealed, only to have that blocked by LDS Church President John Taylor), John Q. was a dysfunctional man. He was prone to drinking, gambling and carousing. It’s possible that inebriation fueled his lust. Also, one two occasions, John Q. embezzled thousands of dollars while held positions of trust. He was bailed out both times by his family’s influence.
Time, and staying alive, returned John Q. to society’s esteem. After his remarriage, he was restored to membership to the LDS Church and was a Deseret News editor. He and Annie had 12 children. John Q. is buried in the Cannon family plot next to his wife Annie. Elsewhere, in the Wells family plot, sits the stone with the sole word, “Louie,” on it.
-- Doug Gibson
A previous version of this column was published at StandardBlogs.
An historical novel on the affair is also available.

Monday, July 17, 2023

Review: Vengeance is Mine: The Mountain Meadows Massacre and Its Aftermath

 


Review by Doug Gibson

In “Vengeance is Mine: The Mountain Meadows Massacre and Its Aftermath” (Oxford University Press, 2023), authors Richard E. Turley Jr., and Barbara Jones Brown relate, 19 years after the massacre, the second trial of John D. Lee, the only man convicted.

It was a quick trial. One that easily garnered a conviction from a jury comprised entirely of Mormon men. As the book relates, this was in direct contrast to an earlier trial of Lee – before a jury of Mormons and non-Mormons – that resulted in a hung jury.

The reason for Lee’s conviction was simple. In this second trial, prosecutor Sumner Howard focused solely on the evidence against Lee, and did not waste time, and taxpayer dollars, attempting to convict LDS leaders Brigham Young, George A. Smith, and the faith itself. The first trial was a semi farce, with prosecutors, a newspaper (the Salt Lake Tribune), and a Utah political party hoping that failure to secure a conviction would lead to federal action that would crush the Mormon faith and its political power.

To get a hung jury, prosecutors in the first trial openly insulted the faith of the Mormon jurors during the trial. With a more mature prosecutor, Howard, actively working with Mormon cooperation -- something the previous prosecution had refused to do – testimony against Lee from participants and observers clearly established Lee’s guilt of truly horrible crimes.

There is truth that Lee, executed on the site of the massacre, was a scapegoat. The slaughter of 100-plus emigrants involved dozens of conspirators. William Higbee, Nephi Johnson, Philip Klingensmith, Isaac Haight, are examples of those who escaped court justice. But Lee was guilty. He deserved to be shot for his crimes.

“Vengeance is Mine …” is a follow-up to the 2008 book “Massacre at Mountain Meadows,” of which Turley was one of the authors. The follow up provides a thorough recap of the years after the massacre, including how the Civil War put the issue aside for a while.

The book describes a period of rhetorical “fire-and-brimstone” eras leading to the massacre – the Mormon Reformation of the mid 1850s, the assassination of apostle Parley P. Pratt, and the movement of federal troops to Utah. Speeches from Young, Smith and others promised violence -- and alliance with Native Americans -- if the federal government threatened the Mormon faith. It’s not difficult to imagine a gross over-response to a perceived threat to settlers, given the harsh rhetoric from ecclesiastical leaders.

I’ve read just about every book published on the Mountain Meadows Massacre. For some reason the horrors of the massacre hit hardest while reading “Vengeance is Mine ...”. Perhaps it’s the book’s narrative approach. The authors are very effective in conveying the horror of what occurred.

Offered a white flag of truce from Lee, the emigrants surrendered their weapons, with a promise of being led to safety. Shortly into the march, the men were shot – most in the head – by the supposed Mormon protectors.

As awful as that is, there was a worse fate for woman, infirm men, and nearly all children 7 or over. They were knifed and clubbed to death by Native Americans and settlers. Seventeen children were spared, only because Lee and other conspirators felt they wouldn’t be able to remember. There was a very young survivor, about 1, being brought to a home with her arm essentially hanging by a thread; a bone was shattered. The descriptions of the aftermath are sickening. They include Mormon participants laughing hysterically as they (unsuccessfully) tried to bury massacre victims. There’s an account of Lee – during an LDS church address – saying the massacre was the fulfilment of a revelation from God that he had received in a dream. I can’t get that out of my head – fast and testimony thanksgiving for killing.

An iconic presence through the book are bones, hair, and clothing littering the once-beautiful  site of the massacre. Repeatedly, wolves and other predators uncover meager efforts to bury the massacred. Even 19 years later, as Lee meets his fate, bones still litter the site.

The historian Hannah Arendt described evil as banal. The Mountain Meadows Massacre was banal evil. It was so stupid. Vicious men, full of prejudices and hate – motivated by unwise speeches -- tried to get Paiute Indians to kill emigrants from Arkansas.  That failed. When Mormon settlers shot at two emigrants, with one killed and the other fleeing to the wagons, the fate of the entire party was sealed. Lee and others were worried that survivors would relate their crimes once they arrived in California. It was ridiculous to think that killing 100-plus more people would hide a crime.

So, everyone had to die. No one waited for a messenger dispatched to Salt Lake City to get Brigham Young’s advice. He said to let the emigrants pass through. But it was too late. The cover up began. “It was all the Paiute’s fault.” … “Those emigrants killed were comprised of prostitutes and former tormenters of the faith in Missouri.” “They poisoned a cow and killed Indians and a young settler boy.” All lies; the ringleaders knew it.

But these false rationalizations endured for scores of years.

As mentioned, Lee – while guilty – served as a scapegoat for the massacres. It’s a compliment to the authors’ writing skills that one can feel a small measure of sympathy for Lee as over time he is abandoned by his faith, many of his wives, most of his church colleagues, and even the man he arguably loved most in the world, Brigham Young.

However, those most culpable did suffer, as the authors relate. Isaac Haight lived a nomadic, rough life. Every time he tried to settle into conventional Mormon life, outrage eventually sent him fleeing. He died of pneumonia. William Stewart  had a lonely, nomadic, running-away life. He died in Mexico due to gangrene in his leg. John Higbee eventually became insane before his death. His life “was a living hell,” a former Mormon is quoted as saying.

Philip Klingensmith became a loner, trying to avoid the stigma of his mere existence. Reports seem to indicate that he died in the same manner as Loyal Blood, the character on the run in E. Annie Proulx’s novel, “Postcards.”

And Nephi Johnson, while living a long life, never escaped the personal hell that his participation in the massacre brought him. Prior to his death, trying to speak to a young Juanita Leavitt (Brooks), all he could utter was “Blood! BLOOD! BLOOD!”

This is an excellent, well-researched history book by two talented historians. Both “Vengeance is Mine …” and “Massacre at Mountain Meadows” belong together as must-reads to learn the story, beginning to end, of the 1859 atrocity in Southern Utah.


Saturday, June 10, 2023

Ron Ormond, Estus Pirkle and those hellfire and damnation films

 


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I like the Mormon definition of hell. It’s called Sons of Perdition, which to me has always sounded like a sequel to the Laurel & Hardy film “Sons of the Desert.” We keep the criteria for Sons of Perdition very vague. To get in there, someone has to fight against the gospel while having a clear knowledge of the truth. That sort of closes the gates of Mormon hell to everyone who has lived on earth except for Cain and Judas.


Originally published at StandardNET

What hell is like is an obsession for a lot of us out there. My brain is fried from watching a bunch of southern evangelical films of the early 1970s from the late Ron Ormond, who went from making cheap science fiction films in the 1950s, to making tame “adult” films in the 1960s to make “hell, fire and brimstone” evangelical films in the 1970s.
Dig these titles: “The Burning Hell,” “The Grim Reaper,”(with a young, buttery Rev. Jerry Falwell!)  and “If Footmen Tire You What Will Horses Do?” (The last one also includes commies as well as Christian-haters). It’s easy to ridicule these films. They basically have the same plot: Some people, mostly young, scorn Christianity and the warnings of real, burning hell that resembles Jonathan Edward’s “Sinners in the Hands of An Angry God.” One of the unbelievers has the bad luck to die — usually in a wreck. The camera then lingers lovingly for scores of minutes on the eternal tortures and miseries of the good old boy(s) who were earlier scorning God. Eventually, one of the unbelievers who is still alive wanders into a church. He listens to a Southern-fried preacher (in two of the films the preacher is played by a real preacher, the delightfully named Estus W. Pirkle). The climax of the film involves the disbeliever being so swayed by the Reverend Pirkle, and so afraid of hell, that he/she is born again and saved. It’s too late for the dead sinners, though, they keep burning forever.
The idea of the hell envisioned by Ormond and Pirkle still carries a lot of strength. The “Left Behind” series of books, which has sold 70 million-plus copies, imagines a post-Rapture where millions are consigned to a burning hell after prolonged suffering on earth. Today’s Islamic radicals consider the victims of their terrorism as “infidels,” and consign them to an eternal hell of suffering. And I recall watching a feature film on one of the SLC area TV evangelical channels, “Final Exit,” in which a woman murdered by a serial killer burns eternally in hell due to her promiscuous lifestyle. Her killer, however, due to a pre-execution conversion to Christ, is welcomed into heaven.
These depictions of hell, and what some people believe God will do to his children, are appalling. It is a doctrine in opposition to God’s love for his children and, in regards to Christianity, it also mocks the suffering of Jesus Christ. This point merits expansion. Though Mormons are taught that Jesus Christ suffered far more in the Garden of Gethsemane than on the cross being crucified, the traditional viewpoint is that Christ’s, or God’s, atonement was achieved in part through the pain he experienced being crucified.
However, in these movies a mortal’s post-earthly existence in hell is forever, which includes eternal suffering, usually by burning, that of course never ends. The obvious question: why would God wish his children to suffer more pain than Christ himself suffered on the cross? To take this doctrine is to worship a vengeful God, the opposite of love and charity.
The absoluteness of this doctrine is evil. If one does not accept Christ in the same manner of someone else, that individual is consigned to an eternal punishment in hell. Taken to its absurd conclusions, the vengeful God that hell-believers worship would consign to eternal torture an infinite amount of devout Mormons, Jews, Muslims, Seventh Day Adventists, Buddhists, and so on, who reject the entreaties of those who see only a narrow passage to heaven and a vengeful God punishing those who don’t “dot their i’s or cross their t’s.”
To sum up, to teach of any ‘hell’ with endlessly burning sinners is misguided. This doctrine hangs around still (has anyone been to an evangelical “hell house” for Halloween?) and it will always hang around. But as time goes, there are less adherents fooled, frightened by it.
(If anyone wants to watch those bizarre evangelical southern films from Ron Ormond and the Rev. Estus W. Pirkle, they’re available on that repository of culture, YouTube.  ”The Grim Reaper” is here and “The Burning Hell” is here. “If Footmen Tire You What Will Horses Do is here.)

-- Doug Gibson