William Marks biography notes a major figure in early Mormonism often ignored

 

Review by Doug Gibson

"Come Up Hither to Zion: William Marks and the Mormon Concept of Gathering," 2024, Greg Kofford Books, (Amazon link here), is in one regard an effort to bring more sunshine into the life of a man who was a major player in The Church of Jesus Christ of Latter-day Saints from the late 1830s through several months after the assassination of church leader Joseph Smith. In fact, had Joseph Smith's widow Emma Smith had her way, William Marks would have succeeded Smith as prophet. Instead, in the turbulent months after Smith's dead, Marks was gradually moved out of his prominent ecclesiastical and secular positions in Nauvoo. Things eventually got uncomfortable enough that he, his wife Rosannah, and children left Nauvoo. 

In "Come Up Hither to Zion ..., authors Cheryl L. Bruno and John S. Dinger provide the argument that Marks yearned for a gathering place for members of the faith. Leaving Nauvoo must have been tough. He had solidified strong roots in his gathering place. He was a stake president, a Nauvoo alderman, a member of the church high council, a regent in the university, close to Joseph Smith. Marks did not object, for example, to the unwise and ill-fated decision to destroy the anti-Mormon periodical, The Nauvoo Expositor.

However, Marks did object to polygamy, and was against the 12 Apostles determining the leadership of the church following Smith's death. He was sympathetic to Sidney Rigdon's claim to be a caretaker to the church, although he later was unimpressed with Rigdon. As mentioned these were stressful times, and Marks' influence in Nauvoo decreased. His opposition was mostly passive, although he was extremely angry after a young man was assaulted for expressing support for Marks.

Marks, born in Vermont in 1792, was baptized in 1835 in New York. A successful businessman, his talents were quickly noted and utlized. In Kirtland he was a high council member and an agent for the church's newspaper there. After moving himself and family to Nauvoo, he moved into power positions. 

Marks was not an apostle. He didn't go out on long journeys to far away places preaching the gospel. As mentioned, he was opposed to polygamy. Late in his life he claimed that Joseph Smith admitted it was a mistake and wanted to change it. Whether true or the memories of an old man modified by time and circumstances is an open question. 

From this book, Marks appears to me as an influential but passive leader. The book notes at the possibility that he doubted his own leadership qualities, afraid that he would not be able to hold a movement together. Had polygamy not been adopted, I think it's likely the appeal of a  gathering place in Utah would have drawn him there, with an alive Smith or even Brigham Young. Marks had close family members who followed the Utah Mormons.

His post Nauvoo life was one of looking for a gathering place for the Saints, and a leader. He followed James J. Strang for awhile, but left primarily because Strang embraced polygamy. He was attracted to Charles B. Thompson's message to gather followers to start a community, but abandoned him after Thompson began to make excessive demands. During these episodes, Marks was recruited to try to find attractive locations to move to. Marks was sought out by wannabe church splinter leaders. He retained strong respect for his tenure in Nauvoo and friendship with Emma Smith. He also remained a good businesman and prosperous. Marks' post-Nauvoo movements were also noted by Brigham Young and members of the Utah church.

In his 60s, the authors note that Marks started to tire in his search, musing that just following the Book of Mormon and other scriptures with the like-minded was enough. He eventually became convinced that a lineal succession to Joseph Smith was needed to lead the Saints. He helped persuade an oft-reluctant Joseph Smith III to form the Reorganized Church of Jesus Christ of Latter Day Saints.

The RLDS Church satisfied Marks need for a gathering of followers. He was eagerly accepted into it and eventually called as a counselor to Smith III. During his tenure he assisted in gathering Joseph Smith's manuscripts on the Bible and publishing them.

Marks died in 1872 at age 79 in Shabbona Grove, Ill., where he established residence for many years after Nauvoo. He is buried there. However, late in life -- after his Rosannah died and he remarried a younger widow he had previously known, Julia Ann Durfee -- Marks gathered with her to Plano, Ill. to live next to Smith III. Marks is buried next to Rosannah in Shabbona Grove. Despite never officially being excommunicated by The Church of Jesus Christ of Latter-day Saints, he was proxy rebaptized in 1965.

This is a fascinating read of a significant LDS Church early member who for scores of years was more or less airbrushed out of the historical records. He was never a hostile opponent of the predominant Mormon Church. He had strong, sincere opposition to polygamy and how succession was initiated. I hope over time his contributions and efforts are better appreciated.

Book explores Mormonism from a Peruvian perspective

 

In 1983, when I was 19, I began my LDS mission in Iquitos, Peru. It's a major city in the Amazon by the river. Early in my tenure there I was sitting in Sacrament meeting when a deacon passed me a note from the ward bishop. It read, in castellano, "Elder, could you give a 10-minute talk after this song?" I barely spoke the language, but soldiered through a halting talk.

What I recall about my mission was how "western" the LDS Church was. The meetings copied what I grew up with. The hymns were the same, and young 19 year olds like myself were frequently asked to provide advice to lay leaders scores older than me.

This was a time, it must be noted, before the Internet or even cable (in Peru). Semiannual general conferences were not provided on TV or radio. An LDS general authority traveling was a bigger deal than it is now, and it was infrequent. Two arrived during my then 18-month mission.

Being considered a "Gospel authority" did not trouble or surprise me. I thought I was there to teach the members. I realize now that attitude was condescending and an example of implicit bias from a still-teen adult whose only trips out of the U.S. had been to Baja California. Nevertheless, I made lifelong friends in Peru, many of whom I now connect with on Facebook. Some live in the U.S.

"Forever Familias: Race, Gender and Indigeneity in Peruvian Mormonism," by Jason Palmer, University of Illinois Press, 2024, is not an easy read. It's a scholarly book, and I wouldn't be suprised if it's used as a textbook in classes.

It does have value as Palmer has painstakingly interviewed Peruvian Latter-day Saints, including those who have immigrated to the United States. It deals with these members attempting to blend the culture and traditions into a U.S.-based faith led by males, most of which are probably conservative Chamber of Commerce types. 

I won't go into depth but here are examples of how Peruvian members may differ from their U.S. counterparts. One immigrant interviewed by Palmer had a different perspective on getting a Visa through less than ethical means. Rather than tagging it as a sin, it was considered a miracle of God to be able to enter and live in a place that offers more opportunities.

Another contrast is Peruvian contextualizing the long-held Utah Mormon "pioneer story" to fit their history in Peru, with the high points, low points, tragedy, suffering and blood spilt.

A key fact I learned from Palmer is that South America's role in the Book of Mormon is a topic of study mostly ignored in the West and the church. He notes that a Book of Mormon think tank in South America has been snubbed.

Palmer also interviews members who said they were struggling in their faith, asking God for help, when a knock on the door was the crux, or miracle, that led them to the Gospel. This resonated with me as I met people at the door who told me they had been praying for me. That impressed me greatly and I understand now it underscores the Peruvian belief in fate and miracles.

I disagree with Palmer on some underlying opinions. I don't believe, as he said in an interview, that "The United States, and therefore The Church of Jesus Christ of Latter-day Saints, is a force of destruction and colonization."

But I am encouraged at his assertion -- which I have heard from my Peruvian friends -- that Peruvians believe Peru is more compatible to Mormonism ideals than the U.S. That gives me hope that in today's world, a Sacrament meeting in Iquitos is more influenced by Peru and not the church office building in Salt Lake City.

-- Doug Gibson