New biography of Joseph Smith a worthy effort but lacks passion

John G. Turner, who wrote an excellent biography of Brigham Young a decade ago, has returned with “Joseph Smith: The Rise and Fall of an American Prophet.” It’s a worthy, above-average book.

 

The George Mason University professor of religious studies and history had access to historical documents that previous biographers of Smith, Richard Bushman and Fawn Brodie did not  enjoy. Nevertheless, I place those two previous biographies of Smith a little higher than Turner's good-faith effort.

 

Turner provides new nuggets of information. However it seems an economical effort despite its 400-plus page length. It’s a fair account, but with little passion. Turner makes a deliberate attempt early to assure readers the Golden Plates, of which the church founder Joseph Smith translated The Book of Mormon, was a fantasy of Smith’s, a fabrication.

 

No one wants Turner, who is not a member of The Church of Jesus Christ of Latter-day Saints, to tub-thump The Book of Mormon, or the LDS church, or even Smith. But a sheer declaration that claims are flat-out wrong non-plused me. Why not a disinterested, neutral stance where the author simply states what Smith presented during his lifetime, recording acceptance of, and opposition to; and consequences thereof?

 

I do not believe that Turner carries a grudge against Smith. I think he’s presented a generally balanced, fair account of Smith’s life. He regards Smith as a charismatic, persuasive man prone to risks that led to setbacks largely caused by his inability to foresee adverse, destructive consequences to rash decisions. Events in early church history, through Ohio, Missouri and the years in Nauvoo, are effectively presented by the author.

 

Turner appropriately notes the many mistakes made by the rash young prophet, who frequently admitted to misinterpreting situations and often behaving in a less-than prophetic manner. Turner covers his subject's polygamy life in great detail. Some was new information to me. This should put to rest current attempts to deny the practice occurred. In fact, reading the books I was amazed that Community of Christ Church members in the 19th century could deny Smith’s involvement in polygamy without laughing.

 

I enjoyed Turner’s accounts of Smith and others journeying to our nation’s Capitol to lobby on behalf the young church, unsuccessfully. Another strong history nugget was an account of a trip to Massachusetts to find some alleged treasure – unsuccessful. 

 

Turner does an effective job of detailing the tightly knit Smith family, and their mostly successful attempts to maintain solidarity despite conflict, particularly between Joseph and his brother William.

 

The final days prior to the murders of Smith and his brother Hyrum in Carthage are related in detail by Turner. The barbarity of the acts underscore how savage life was in 1844 central United States. I appreciated reading Turner’s account of murderers, such as newspaperman Thomas Sharpe, excusing his blood lust with a lame claim that he prevented more deaths. Turner’s account also reveals Illinois Gov. Thomas Ford’s behavior before and after the martyrdom as both feckless and weak.

 

A final note: A reason I think Turner lacks passion in his biography is that he never effectively shows how Joseph Smith, despite all the setbacks, managed to draw tens of thousands of followers to believe his message, follow The Book of Mormon, stay in the church, and embrace the idea of eternal life as family units. This strong faith and devotion endured many setbacks – culminating in Smith’s death – that threatened the embryonic faith's existence.

 

Some insight into Smith’s appeal comes from Bushman’s “Rough Stone Rolling,” which notes reasons why Smith’s message was so appealing to religious seekers. One, Smith didn’t allow himself to be the subject of his message. And Smith's doctrine of temples and eternal marriages and gathering of families appealed to people’s desire of a life -- and purpose -- after death beyond a stereotypical heaven or hell.

 

In fairness, perhaps no scholarly book can explain Mormonism and its followers devotion. 

You can buy Joseph Smith: The Rise and Fall of an American Prophet, Yale University Press, 2025 here on its Amazon page. Searching online, I could not find this worthy biography at Deseret Book. That’s a shame.

 

– Doug Gibson

The Blood in Their Veins provides a fascinating history of the Kimballs

 

Review by Doug Gibson

I must say, immediately, that if you are one who pursues Mormon history, particularly its first century, "The Blood in Their Veins: The Kimballs, polygamy, and the Shaping of Mormonism," by Andrew Kimball, Signature Books, 2025, is a must have. (Amazon link here.)

It encompasses the extremely large family that early Mormon leader Heber C Kimball and spouse Vilate created with their marriage, conversion, embrace of polygamy, and journey to Utah. This is not a faith-promoting let's-leave-out-the-uncomfortable-bits books of the type that used to be the norm within The Church of Jesus Christ of Latter-day Saints. 

But its honesty and candor provide a greater benefit. Readers will feel much affection and admiration for  these pioneers of the faith. We grieve with the hardships and tragedies they endured. The resilence and devotion to the early Mormon faith nearly all -- depicted in the book -- strived for is inspiring. And their weaknesses and frailities can provide empathy.

Told through diaries, journals, letters, newspaper accounts, and other historical ledgers, "The Blood in Their Veins ..." underscores how difficult times were then. Regular occurrences were infants, and mothers, dying at birth. Nature was more cruel than it is today; toddlers regularly died in accidents; injured and sick adults would linger and die from illnesses and accidents not fatal today. Both Heber and Vilate died within months of each other. Heber from the effects of a buggy accident.

His death did not lead to wealth. His large family, while possessed of an historical prominence, did not enjoy material success, or at times even comfort. Sons went into various tasks, including farming an icy section of Cache County, Utah. Others attempted to be salesmen or business entrepreneurs. Others served as writers, farmhands, scribes, municipal government employees, laborers. 

A liability of polygamy was an inability for parents to devote time to their many children, or husbands to devote time for wives. We read how Heber was respected but often away on church assignments. His death, long before anticipated, resulted in having children and wives thrust into inconvenient life situations. 

Dozens of the Kimball family members are profiled. Some of the more interesting characters are Helen Mar Whitney, married to Joseph Smith at 14. She endured near-fatal illness to marry Horace Whitney and bear 11 children. Only six survived. She was a survivor of depression and frequent poor health. Her defense of the church and polgamy made her well known and highly esteemed in Utah. Daughter Alice Kimball, another survivor, endured a criminally loathsome husband and eventually married Church President Joseph F. Smith.

The diaries and letters in the books cover other issues besides polygamy. Readers will learn more about the 19th century practice of church "adoptions" in which members would attach themselves, as part of a spiritual family, to prominent church leaders. Also is detailed accounts of kidnappings of Mormons by Native Americans. Although these conflicts invariable escalated to bloodshed at times, sometimes ransoms would be paid to release the hostages.

Kimball sons were marrying wives long past the Wilfred Woodruff era and church leaders were both aware and sometimes participants. The book later details the gradual real elimination of polygamy in the early 20th century that led to prominent excommunications.

Missions to Europe and the southern United States are in the book. The dangers for missionaries in the deep U.S. south is described. One Kimball son who presided over the U.S. southern mission was eased out of his position because he preached a too austere lifestyle for the missionaries. Requirements included no pocket money and a rule that they had to beg a place to sleep every night.

The handcart rescues in 1856 are covered. The "Dream Mine" hoax, and its temptations, is covered. Squabbles with press, including the Salt Lake Tribune, rabidly anti-Mormon back then, are part of the book. 

I enjoyed detailed sections on J. Golden Kimball, the general authority known for his wit and candor, and apostle Orson F. Whitney. J. Golden's section is a bit bittersweet as we learn he dealt with depression, a tough often contrary family, and his brother Sol, who was frankly at times a control freak who bullied family members for monies to preserve the Kimball home and the family legacy. Yet J. Golden in this book is portrayed as a survivor, one who despite his feelings of frustration and inadequacy, worked hard to fulfill his church responsibilites.

One passage interesting to readers is when apostle Wilfred Woodruff assures Kimball son Abraham that he will represent the family in temporal and spiritual matters. But Woodruff is not -- then -- the prophet. Abe isn't convinced he's the family leader until Church Prophet John Taylor decrees it.

Orson F. Whitney was for a while a believer in reincarnation. This concerned church leaders. However, after a booster of the offbeat doctrine that Orson admired suddenly died, he cooled on the subject, and eventually became a church apostle.

Alcoholism was a problem for many of the Kimball sons. It's a reminder that the Word of Wisdom, while a doctrine in that era, was not practiced by many members considered observant. Kimball son William, who was one of the leaders on the 1856 handcart rescues, struggled with alcoholism and periods of rebellion to principles he was taught.

But I want to stress to readers to not look down on these saints. They were resilient, endured much, and overcame more. God is a much more merciful deity than some portray him as. I admire the Kimball family and their rich legacy in the church. This book is a realistic tribute to the family.

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.

Mormon Thunder recaps the life of Jedediah Morgan Grant

 

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Review by Doug Gibson

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Jedediah Grant was possessed of looks reserved for movie matinee idols, the counselor to Brigham Young was a major player in mid-1850s Utah ... and then he died.

One reason Grant may not get the same publicity as his peers is that he was a fiercely devoted advocate of the Mormon reformation, and spoke favorably of now-taboo doctrines such as blood atonement. Nevertheless, he had a fascinating life. Soon after his conversion, he became brother in law to William Smith, prodigal brother to the Prophet Joseph Smith. He served many missions for the church, worked closely with the Mormons’ non-Mormon ally Thomas Kane, and self taught himself to becoming a powerful speaker.

More than a generation ago, Gene A. Sessions, Ogden scholar, wrote a strong biography, “Mormon Thunder: A Documentary History of Jedediah Morgan Grant” (I have a 2008 edition published by Greg Kofford Books). Sessions captures the personality of this early-Mormon leader, and how a tender familial side could go to a bowery pulpit and strike fear in the hearts of the faithful.

Sessions writes: “Apparently believing that the bloodstream of the body of the Saints needed purification, he (Grant) openly fought dangerous notions that Restoration had lost its way under its new leadership. The Church, he maintained, could and ought to change, but only under the laws set down by the rule of the priesthood. That must be the unchanging order of the universe.”

Many of Grant’s discourses are in “Mormon Thunder,” and they are treasures. Here’ just one excerpt I enjoyed, particularly Grant’s use of slang for a cat: “... I know some of our milk and water folks thought all the fat was in the fire. ’Brother Brigham has gone rather too far; he might have spoken a little milder than he did. I think it would have been much better,’ &c. This was the language of some hearts; and I feel to say, damn all such poor pussyism. ...”

Sessions includes a major tragedy of Grant’s life, losing his wife and infant child on the Pioneer trail. The account includes his return to gather the infant’s body, only to discover the corpse had been picked apart and scattered by wild animals. Overall, “Mormon Thunder” is an interesting account of a remarkable church leader.

-- Originally published at StandardNET

H. Dean Thompson was a teacher, historian, comedian, marimba player

 

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(Originally published on April 22, 2011. I am rescuing from archive oblivion this great Cal Grondahl cartoon that went with original post.) 

I attended the funeral today of H. Dean Thompson, 79, of Ogden. A retired Ben Lomond High School teacher, he had a remarkable life. I only got to know Dean six or seven weeks ago. We swapped several e-mails that involved a shared love of LDS history. He sent me two family history books, fascinating, detailed biographies of his family stretching 200-plus years, with many anecdotes. 

I wanted to meet Dean. I was invited to his home. Two Saturdays ago, while packing his marimba equipment (Dean entertained at senior centers), he had a heart attack that would claim his life. He wrote several history books and an autobiography. After reading two, I’ll always regret only having the chance to see him in his coffin.

I want to share some of the history Dean recounted in his books, not only because it’s interesting but also because I suspect many longtime local families have similar histories. Perhaps it will inspire others to do what Dean did — preserve the memories of how our grandparents, great grandparents and earlier ancestors laid the foundation for the lives we enjoy today. The following is from “History of Heber Charles Gibson and Mary Amanda Bitton Gibson and their Pioneer Ancestors.”(Likes Publishing, Orem, Utah):

Dean’s grandmother, Mary Amanda Gibson, traced her LDS roots as far as her great-great grandparents, who joined the church in New England in the 1830s. Erastus Bingham, for example, was baptized with his wife Lucinda in 1833 in Vermont. Years later, when the couple and their family lived in Nauvoo, Brigham Young told them that an early church council held in their home in Vermont was the only meeting where are 12 Apostles were together during that era.

Now switch to the union of Wheatley Gibson and Selena Gibson, parents of Dean’s grandfather, Heber Charles Gibson. (The H. before Dean’s name is for Heber). Wheatley and Selena were born in England, and made their way over the plains to settle in the Weber area. He was 21, she was 16, when they met and fell in love immediately.

As Dean recounts from the sources he painstakingly researched, Wheatley and Selena fought “the cricket wars” of 1867 to 1872, where grasshoppers ate more up to three-quarters of the crops. Millions of crickets were fought with prayers, fires and little more.

Soon after the “the grasshopper wars,” black diphtheria struck the community, and Wheatley and Selena’s family was not exempt. Between 1877 and 1878, the couple watched helplessly as their children struggled. Two died and Selena barely escaped dying. Dean writes, “These epidemics must have been very frightening because so many died and because of the primitive state of medical care.” From his research, we learn that our Top of Utah ancestors used as medicine golden seal, bayberry, sulfur and molasses, cayenne pepper, etc.

I move forward to Dean’s grandfather, Heber Charles Gibson, farmer, bank board of director, faithful Mormon, and staunch Republican. Heber lived almost 90 years until the mid 1970s. His wife, Mary Bitton, died 10 years earlier. She was very active in the West Weber Relief Society. But I digress: In his research, Dean learned from former Democrat and U.S. congressman Gunn McKay that bishops used to go door to door in Huntsville assigning political parties to ward families. But these chosen political ideologies often stuck.

Dean recounts a relative’s assertion that Heber himself had had his family chosen Republicans. In an amusing anecdote, Dean recounts in the book that within the family assigned Republicans married assigned Democrats, which “caused a few heated discussions at family gatherings.”

What Dean saved for future generations with his painstaking, well-researched, detailed family histories is priceless, and of more value than any material wealth. He’s gone from the Earth, but I don’t for a moment think Dean Thompson is without many friends. What a great time he must be having right now with Wheatley, Selena, and the others.

-- Doug Gibson

Rarely seen 'Corianton: A Story of Unholy Love, 1931, packs BYU's Varsity Theater

 

Review/observations by Doug Gibson

For about a couple decades, I had longed to view the early sound film "based" on a segment of The Book of Mormon. It's "Corianton: A Story of Unholy Love," 1931. With artistic license, it tells of Alma's somewhat troublesome son, Corianton, and his involvement with the harlot, Isabel. This is all part of Alma's letters to Corianton in Book of Alma, chapters 39-42.

Now that's not Isabel reclining and wearing very little in the poster above. But the woman -- an extra -- is in the film, and dressed as such. Corianton ... premiered in Salt Lake City and then promptly flopped at the box office. Ultimately, more money was likely earned by lawyers litigating over the film than at the box office. It's a low-budget black and white film that once aspired to be in color. The Great Depression cut fundraising severely, and it limps to its climax, with the final scenes - a battle between the Zoramites and the Righteous -- a mixture of stock footage from the 1922 big-budget film "Sodom and Gomorrha," and the Corianton ... film actors passionately fighting, arguing, and dying on what looks like a stage.

Nevertheless, I loved this film after watching a restored version that played at BYU's Varsity Theater the last Friday of January. The BYU Motion Picture Archives hosted the event, and the Varsity Theater was packed. (Granted there was no charge, but that's still a great crowd). Panelists -- including author/historian Ardis E. Parshall, and Ben Harry, curator of BYU's Motion Picture archives, provided commentary before and after the film.

(A lot of the back history of this film mentioned in this blog post, as well as many of its artistic merits, pro and con, was also observed by the panelists and noted in a book on Corianton edited by Parshall. Here is one still from the film, below.)

Parshall, by the way recently edited a book -- The Corianton Saga -- covering the history of the Corianton story adaptations. It was first a novella by LDS General Authority B.H. Roberts, titled Corianton: A Nephite Story, then adapted into a play by an eccentric Latter-day Saint named Orestes U. Bean, who developed an obsession with the story he had appropriated from Roberts, as well as another late-19th century Book of Mormon-themed novel titled, A Ship of Hagoth, by Julia A. McDonald.

The play was titled "Corianton." It played well in what is described as the "Mormon corridor," or areas heavily populated by Latter-day Saints. When its backers took the play to parts east of the Rocky Mountain West -- including New York City -- it failed. In New York City, Bean titled it "An Aztec Romance."

A little backstory: In the late 19th century, there was an effort from LDS leaders to create art from the Scriptures, and the church's doctrine and its early struggles. Besides the aforementioned books that resulted, there was Nephi Anderson's tale that included the pre-existence, Added Upon. That book was in my family's library as I was growing up. Besides novels there were plays and short stories. I recall reading one by Anderson in which a lazy LDS teenager -- too bored to attend church -- was thrust into a dream where he experiences the pre-Utah persecution of the Saints. This sort of "'Mormon Renaissance" was the precursor of the film, "Corianton: A Story of Unholy Love."

I know I am meandering so I'll try to get to the film. In the 1920s, an entrepreneur named Lester Park, after watching impressive films like "Ben Hur" gain notice, acclaim, and box-office money, decided that the story of Corianton would be box-office gold. The project was successful early, and even the tepid resulting film has evidences of the early money. It was filmed in New Jersey. Its music composer was from "Ben Hur," The film's orchestra music was overseen by the former head of the Metropolitan Opera Orchestra of New York City. Professional dancers were in the film, and the LDS Tabernacle Choir and Great Organ is heard in the film. I mentioned that an original idea was to shoot the film in color.

But, as mentioned, the money started to dry up. And there was a second problem; the play's mercurial, eccentric, odd, creator, the aforementioned Orestes Bean. He had finagled himself a lot of control over the production, which caused headaches for director Wilfrid North and the film crew. In fact, a lot of the film was shot in a hurry while Bean was off getting married, and absent from the set.

Corianton ... starts with the trial of Korihor. Corianton is a fan of the apostate, and critic of his father Alma. His faith is re-energized once he sees Korihor struck dumb and he goes off on his mission, with his brother Shiblon. Once with the Zoramites, though, he becomes too friendly with Zoramite nobleman, Prince Seantum. Seantum conspires with his mistress, Isobel, to get Coriantumr infatuated with her. The plan, which works to perfection, lures Coriantumr to a swinging Zoramite party where he's fed lots of wine by Isobel. Once his drunkeness is publicized by Seantum and others, the reputation of the missionaries is tarnished.

Prince Seantum is not in The Book of Mormon. Nor is a woman named Relia, a pious woman who is engaged to Shiblon but actually in love with Corianton. Meanwhile, Isobel, despite her treachery, falls in love with Corianton, who feels regret at what he has done. This all really upsets Seantum, who plots not only the murder of Corianton and Isobel, but plans to lead an army and destroy the righeous Nephites. The climax of the film is that battle.

I'm conditioned not to reveal the end of movies, which is kind of unfair since Harry told the audience at the Varsity Theater that there are no plans to release this film, as a DVD, or on YouTube, or on TV. However, interested readers can purchase the book Parshall edited, as it contains the entire film script.

This is not a traditionally good movie. I would give it 1.5 stars out of 4. But it's still so interesting to watch. If I could, I'd buy 40 copies and give them to likeminded friends. As Harry noted, "(the film) is a holdover from an earlier era." Pomp and majesty, and drama, and very loud talking is how the film conveys its religious message. It's not like films today which focus on emotion and deep spirituality to convey a religious message. As Harry noted, it's a lot like "Ben Hur" was in its religious delivery.

"We need to watch with one eye in 1931 and one eye in 2023," Harry added. (See another still from the film below.)

My opinion of the film is that it mixes three different artistic styles, the creaky, still under-developed sound technology of 1931, the pantomime, emotional style of silent cinema, and the loud, let's-project-our-voice-through-the-auditorium of the traditional stage. (Harry also noted a couple of these observations.)

Much of the overly emotional, tragedian (particularly from the actor who played Shiblon) acting in the film is risible today, and there were a dozen-plus incidents in the film that evoked respectful laughter.

As was noted by Parshall, an unhealthy influence of too much Orestes Bean found itself into the script as the film progresses. Suddenly, the actors started to talk in a Shakespearean manner. "(Bean liked) thees and thous," Parshall told the audience. Parshall does note that these were talented artists, on both sides of the camera.

Much of the film's faults are due to the lack of money as filming progressed. The "Beanish" script didn't help, and the normal-for-the-times overly dramatic, tragedy-like lamenting over-acting doesn't go over well today, and invites giggles from the audience. Those who have read The Book of Mormon, I feel comfortable saying, won't see "Korihor," or "Alma," in the actors on the screen.

One favorable note for this film is it underscores the progressive nature of Mormonism when it comes to salvation. During the climax, actors express their confidence that God will forgive them of their sins, accept their repentence, and welcome them to heaven. In fact, one character claims that he received revelation that Korihor had been saved.

Also, the two leads, Eric Alden as Corianton, and Theo Pennington, as Zoan Ze Isabel, are great in their roles. (In what strikes me as humorous, I learned at the film showing that Bean's wife eventually changed her name to Zoan Ze Isabel. Bean, by the way, in the latter years of his life, lectured on his play/movie extensively in southern California, to large crowds. He had a missionary zeal for it.)

Finally, I want to mention one more interesting fact about "Corianton: A Story of Unholy Love." It's a fairly racy film, although that was not uncommon in that film era. There are many dancers dressed like the woman in the above poster. And there is a scene, where an angry Corianton is confronting a penitent Isobel, where Theo Pennington is visibly nude under a thin negligee. One panelist, I cannot recall which, did opine that box office receipts likely dropped after parents had second thoughts about children attending. Frankly, the film would probably garner a PG or PG-13 today, or soft R if the MPAA was in a prudish mood.

I am so glad I saw this historical gemstone. It has so much much value, particular for the cultural history of Mormonism. I appreciate Parshall, Terry and others for publicizing the film and restoring it. It played a decade or so ago at BYU but I missed it. This newer restored version include subtitles, which was helpful. The audience clearly appreciated the film. Harry promised the film will eventually get another showing, and said that a new print has been discovered in California, under a different title. 

(Below, one more still/poster, with the leads "Corianton" and "Isobel.")

About that other Parley P. Pratt biography

Note: I found this review of Reva Stanley's long-ago published biography of the Apostle Parley Pratt in Wayback, dated May 29, 2009. I had been looking for it. I examined its value compared with other sources of Pratt's life, mostly the still well-read "The Autobiography of Parley P. Pratt." Of course, several years later, the world was blessed with a better-researched biography, "Parley P. Pratt: The Apostle Paul of Mormonism," by Terryl L. Givens and Matthew J. Grow. (review here)

Few people, even Latter-day Saints today, understand how very popular the early Mormon apostle Parley Parker Pratt was in the first several decades of the LDS Church. His books, such as “Key to the Science of Theology,” were as common in Mormon households as “Jesus the Christ” or “The Articles of Faith” are today.

Pratt, who was murdered in 1857 in Arkansas by a man whose wife he had married and ran away with, still maintains high popularity among Latter-day Saints. That is due largely to his autobiography, which is still published and available from multiple sources, including free on the Internet.

Also, Pratt was a fascinating, charismatic man, and the “Autobiography of Parley P. Pratt” is an important read. However, sections have been edited, particularly his murder and the events leading up to his death, a result of Pratt marrying a woman under her husband’s nose.

Pratt should be a biographer’s dream. His life cries out for in-depth treatment. Although few know this, there is a biography of Parley P. Pratt out there. It’s the obscure 1937 out-of-print “The Archer of Paradise,” written by Pratt’s great-granddaughter, Reva Stanley.

It was published by The Caxton Printers in Caldwell, Idaho. I found a copy several years ago for $100-plus and have read it many times. It’s a mediocre biography, but complements Pratt’s autobiography very well.

“The Archer of Paradise” relies way too much on the autobiography. Large sections of the book, while properly sourced, are rehashes of the autobiography. However, there is historical value in Stanley’s recount of Pratt’s marriage to Elenore McClean and the subsequent murder of Pratt by her estranged husband, Hector McLean.

Stanley’s account supports the belief that McClean was a violent man, who abused Elenore. It was doubtless imprudent, though, of Pratt to marry her without legal sanction. There is an extensive afterward that includes recounts of the events by Ms. McClean.

Author Stanley is quite critical of early Mormon President Brigham Young. She feels Pratt was mistreated by Young and that Young was a lustful, hypoctitical man with a grandiose complex. Here is how Stanley describes Young in “Archer.”. “It was Brigham’s wont to travel with a huge calvacade. He loved pomp and display and the feeling that he was some sort of king.”

Opinions are mixed freely in “Archer.” Example: Stanley says that the early Mormon church was exciting and progressive. She then laments that the church in the 1930s is run by scared old men living in the past.

One must assume author Stanley was estranged from the LDS Church when she wrote “The Archer of Paradise.” The critical comments, especially those about Young, are probably why this historically important biography has not been re-published by the LDS Church.

That’s a pity. One doesn’t have to agree with Stanley’s grudges to find historical value in “The Archer of Paradise.”  We can hope that there is a well-researched biography of Pratt in the future. (Note: And of course there was one published; the aforementioned, Parley P. Pratt: The Apostle Paul of Mormonism.)

-- Doug Gibson

Recognizing ignorant theology, from Nov. 18, 2012

 

Wrote this nearly 10 years ago on SE blog. Rescued it from Wayback purgatory. I think the LDS Church has made very positive strides in encouraging doctrinal and historical discussion the past decade.

When I was at BYU, and was in a mandated religion class, we had a teacher, somewhere between 60 and 160, (I’ve long forgotten his name) who liked to stray beyond the regular curriculum. During one diversion, he strayed into apostasy from the LDS Church. It was his personal, confidently stated opinion that every single case of apostasy derived from  a sin of morality committed by the apostate.

Even then, roughly 25 years ago, I knew what the teacher said was nonsense. And I did what I always do when I hear some ridiculous doctrine stated from the lectern or the pulpit. I recognize it as foolishness and go on with my faith, which is The Church of Jesus Christ of Latter-day Saints.

You hear a lot of folk doctrine in the Mormon faith, despite the bureaucracy’s best efforts to stifle it. Whether it’s the White Horse Doctrine, the ubiquitous Three Nephites, the mandate against white sugar or the Mormon version of The Rapture, you get used to it.

Nearly all folk theology is relatively harmless if you just recognize it as such. Folk theology often thrives on the doctrine of straining against the gnats. Once I was advised that if I don’t memorize everything I’ve been instructed to say in an LDS temple ceremony, then I’ve got things to worry about in the hereafter. Nevertheless, I’m still indebted to those good senior temple volunteers who bail me out when I do an endowment.

Sometimes, ignorant theology can be harmful. Denunciations of teens who masturbate is more harmful than helpful. However, like many LDS deacons, I grew up reading “the factory book” where we were advised not to sinfully start the engine. However, that experience at least taught me what not to do now that I’m a parent.

Recently, another, ignorant theology reared its head again. A speaker grimly warned our ward congregation against “inappropriate intellectualism.” It’s a delightfully Orwellian phrase that derived  from an April 1989 General Conference discourse from Glen L. Pace, Second Counselor in the Presiding Bishopric, called “Follow the Prophet.” (Read) In the meat of the talk, Pace expresses concern about members who study the Gospel in order, as he puts it, to discover new uncertainties:

“One activity which often leads a member to be critical is engaging in inappropriate intellectualism. While it would seem the search for and discovery of truth should be the goal of all Latter-day Saints, it appears some get more satisfaction from trying to discover new uncertainties. I have friends who have literally spent their lives, thus far, trying to nail down every single intellectual loose end rather than accepting the witness of the Spirit and getting on with it. In so doing, they are depriving themselves of a gold mine of beautiful truths which cannot be tapped by the mind alone.”

Later in the discourse, Pace argues that if members are allowed to adhere to a church but only agree with some of its teachings, then that church will deteriorate:

“There are some of our members who practice selective obedience. A prophet is not one who displays a smorgasbord of truth from which we are free to pick and choose. However, some members become critical and suggest the prophet should change the menu. A prophet doesn’t take a poll to see which way the wind of public opinion is blowing. He reveals the will of the Lord to us. The world is full of deteriorating churches who have succumbed to public opinion and have become more dedicated to tickling the ears of their members than obeying the laws of God.”

Frankly, there’s really nothing Pace said that hasn’t been said many times by LDS Church leaders. The talk has gained notoriety, or admiration — depending on the reviewer — based on the unfortunate term “inappropriate intellectualism,” a phrase that makes me cringe in embarrassment. It didn’t help matters that a few years after Pace’s remarks, several LDS scholars were excommunicated from the Church due to published works which displeased church leaders. To some church critics, Pace’s remarks seem more like a warning to a few than counsel to many.

I don’t see it that way. Those excommunications of a generation ago were regrettable, and I hope those still excommunicated one day have their memberships restored, if they still wish it. In my opinion, fear of the growth of independent study of the LDS Church, due in part to the emergence of the Internet, played a part in the disciplinary action. Pace’s talk merely created a two-word cliche to criticize legitimate, important independent LDS scholarship.

However, due to Pace’s otherwise meat-and-potatoes  LDS conference talk, the term “inappropriate intellectualism” is a member in good standing of ignorant theology in the Mormon Church, used most often to criticize the admirable goal of learning more about one’s faith to better understand its history and culture.