Review by Doug Gibson
Until recently, not many interested in Mormon history knew of Oliver H. Olney. Now, at least 170 years after his death, we can peruse the writings and life of a Nauvoo-era church member-turned-critic.
We are not even sure when this Mormon dissident in Nauvoo died. Probably about 1847 or 1848; and he'd left the city by then, says Dr. Richard G. Moore of BYU's Religious Studies Center. Moore merits respect for spending nearly a decade reading, deciphering, studying and editing Olney's writings, which are stored at Yale University. The result is "The Writings of Oliver H. Olney: April 1842 to February 1843 -- Nauvoo, Illinois," Greg Kofford Books, Salt Lake City, 2019. (Amazon link is here.)
It makes for interesting but very tough reading; Olney was mostly a poor writer. A few examples of his writings, which dominates the book, will be shared later. I have read the book once and watched a conversation with the author twice (link below in paragraph). Key historical nuggets are Olney's knowledge and opinions of polygamy in Nauvoo, and plans of the church moving West. Olney was no major player in Nauvoo, and his ruminations on these issues, to me, indicate they were talked about in the city in greater detail earlier than history has assumed.
For me, Olney is the subject of Moore's book, more so than an account of life in 1842 Nauvoo. Other than one recollection that he was a strong man, picturing him is difficult. Trying to grasp his motivations, beliefs, his change, his candor, pride, and why he changed is the challenge. He seems a fascinating man with an impressive early LDS Church history. Yet he gradually became an obsessed, sometimes delusional Mormon apostate. Moore shares what we know of his life in a well-researched introduction. (I also urge readers to watch this interview with Moore at a Greg Kofford Books lecture series).
He married Alice Mary Johnson in 1820 and they were baptized about 11 years later. Alice was the sister of early LDS apostles Luke and Lyman Johnson. In the 1830s, Olney led the teacher's quorum in Kirtland, Ohio, and is listed as an elder and seventy in church records. His family moved to Missouri and later fled to Nauvoo. The Olney couple must have valued their dedication and sacrifices for the young church and its prophet, Joseph Smith.
The death of his wife, Alice, in the summer of 1841 must have broke Olney. As Moore notes, Olney was in Connecticut, likely on a mission. That's a harsh situation in which to learn your spouse has died. When he returned to Nauvoo, he changed from, by appearances, a devoted follower of the church hierarchy to harsh critic. Olney publicized his harsh revelations and criticisms, with a predictable result. He had his membership taken away in early-mid 1842, in a court led by the soon-to-be-discovered scoundrel John C. Bennett. Olney was slammed in the church newspaper Times and Seasons as one peddling revelations and preferring darkness and evil deeds, writes Moore.
But he was not the average, stereotypical dissident. His criticisms were of a populist nature. Olney was displeased by what he saw as an elite hierarchy of church leaders living off the hard work and sacrifice of poorer members. Furthermore, he charged these leaders with hypocrisy and sinful behavior, such as elitism, greed and polygamy. He believed that the interest in Masonry, and the new Relief Society, were also part of the elitism.
Moore adds Olney was later charged with stealing from Joseph Smith's store. According to Moore, he confessed, citing his poverty as an excuse. He escaped from incarceration, and as Moore adds, there's no record of the case resolution. It's a mystery that Olney continued to live close to a year longer in Nauvoo, attending Mormon meetings, and even marrying again, to a devout LDS woman named Phoebe Wheeler. Despite being out and about, Olney claimed his presence in Nauvoo was dangerous for him. Perhaps he lacked the means to leave. He was so poor that he wasn't always able to take care of his two daughters.
He also believed he would lead the church to repentance and restore its glory. He claimed heavenly visits with the Prophet Elijah and his wife, Jesus Christ, a group of heavenly beings, the "Ancients of Days," and even the slain early LDS apostle, David Patten. He must have known Patten in Missouri, talked with him and was likely impressed by him.
Although he never collected any wealth, he claimed he would be led to riches to support his efforts. He also claimed God would rise him as a great leader after he reformed the church. Although he was a harsh critic of polygamy, Olney seems to contradict himself, claiming that God would provide him up to 60 women to be female companions and assist him. One of those women, Moore notes, was his future wife, Phoebe.
Here is a fragment of Olney's writing in April of 1842 indicating his disapproval of Joseph Smith: "... I see many by by Joseph directed he said by the Othoroty of the Father and son but I said in my hart he lied but we read that the sin of ignorance is to be winked at so it is not laid to his charge Altho I could a told him long since of his standing before God that had no more power with him than any other man ..."
From July, 1842, Olney describes his experience with the "Ancients of Days." "... They have put things in commotion that will cause a Revolution in this and foren lands Much is adoing that speaks of a savior That died that has taken a stand on the Earth A spirit of confusion discord disunion is the theme from this time forth But the time has ariven, That much is adoing to prepare for the coming of the son of man as he is soon a comming In power and Glory ... Dark shades must be removed in honour of the Savior ..."
In August of 1842, Olney expresses his frustration with a church he believes is corrupt. After citing examples such as The Danites and John C. Bennett and other, unnamed church leaders, he writes: "... I have looked for their good deeds but they keep out of my sight or they have known that comes to light ... (Moore adds in a note that Olney probably meant "none,' not "known".)
In January of 1843, his disillusionment is near completion: "I again feel it my duty to write of a party that Is highly exalted for Piety and fame They have much a going and saying that looks to me strange for people that profess to be men of God As I am daily with them I am inclined to say that if they ever had wisdom it is flead ..."
Olney wrote songs and poetry. Late in his life he published two small books, anti-Mormon tracts on the absurdity of Mormonism and evil of spiritual wifery. Letters are included, one of encouragement allegedly by William Smith, church patriarch at the time, and soon to be excommunicated. Both books are included in "The Writings of Oliver H. Olney." They seem to have been edited; there's far more coherence in these than in other, more spontaneous writings.
The secret, in my opinion, of discovering Olney's populism, and his apostasy, lie in his admiration of President Andrew Jackson, and his probable deep reliance on his wife, Alice. Moore comments on both Jackson and Alice in the book and the online lecture. Alice Olney received a very reverent obituary from Eliza R. Snow. It's highly likely that she was a source of strength to her husband, and a widely admired church sister. Oliver and Alice had survived a lot of persecution, and it's easy to see Olney reaching to his wife to strengthen his faith. Her death, coupled with poverty and perhaps internal anger at his current state and exclusion from higher levels of the faith, gradually exiled Olney from the church.
His Jacksonian political beliefs, placing the common man as an opponent of wealthy, elite interests, respecting the Constitution, living a good, honest life, and not exploiting others for greed, would provide him sustenance as he moved from a church that he believed was corrupted. As an American Jacksonian, Olney would resist any situation in which he believed he was being discriminated against. Here is a portion of a poem Olney wrote about Jackson that is published in the book:
"... He soon took an honourable station
To defend a free Constitution
With weapons of war He moved in array
Against those that did oppose
The American wrights
He honoured his station
At home and abroad
By being honest valient
Upwright and Prudent. ..."
During his above-mentioned lecture, Moore offers another motivation for Olney's apostasy. "Olney wants the Kirtland church," he said. He adds that wanting "the Kirtland church" was shared by many members who became disillusioned with the church's history in Missouri and Nauvoo. The idea that "Nauvoo was a bad place" was shared by Olney who likely idealized what he saw as an earlier, more pure, uncontaminated church.
It's likely that academics and Mormon history buffs (I am among the latter) are perhaps the only people who will read "The Writings of Oliver H. Olney." But I hope it sells well, and gets in many libraries. I recall scholar Maxine Hanks, in a recent Dialogue, urging people to respect everyone's faith journey. It's possible that Olney's faith journey was not inappropriate given his life history, sacrifices and trials. I hope we can learn more about him. That's unlikely; but I can hope that he's at peace and loved by a deity who understands why he felt it important to take a shift away from the norm in 1842.
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