Eliza Roxcy Snow is one of the most revered women in the history of The Church of Jesus Christ of Latter-day Saints (frequently misnamed the “Mormon Church”). She was an incredible woman who, once she found the fulness of the gospel of Jesus Christ, dedicated her life building up the kingdom of God on the earth.

Early Life of Eliza Snow

Eliza was born on January 21, 1804, in Becket, Massachusetts. She was the second daughter of Oliver and Rosetta Pettibone Snow. She was raised in a financially successful home and was well educated. Unusually for the time, Eliza was even employed as her father’s secretary for a period, proving herself quite capable. At different times in her life, she was also employed as a seamstress and schoolteacher.

Eliza is perhaps most famous for her poetry, but if she made any money with her poetry before she joined The Church of Jesus Christ of Latter-day Saints, she did not make money for her poetry after her conversion. She believed it was a gift from God which she had a duty to share for free. Her first poem was published in 1825. Though there was a brief period of intense sorrow in her life, from about 1836 to 1838, where there is no record of her writing any poetry at all, for the most part, she continuously wrote poetry her entire life.

In 1828, Eliza encountered a suitor through her writings. He offended her, however, when he published a very presumptuous poem about her in the Western Courier, of which he was the editor. Though he pursued her with courtship, she denied him. This was several years before she joined the Church, but looking back at her early life, she said:

I remained single; and why, I could not comprehend at the time. But, when I embraced the fulness of the Gospel, in recalling the events of my past life, I felt, and still feel to acknowledge the kind overruling hand in the providences of God in that circumstance, as fully as in any other in my mortal existence; I do not know that one of my former suitors have received the Gospel, which shows that I was singularly preserved from the bondage of a marriage tie which would, in all probability, have prevented my receiving, or from the free exercise of religion which has been, and now is dearer to me than my life. (“Sketch,” in Beecher, Personal Writings, 16.)

Many members of Eliza’s family joined the Church. Eliza’s sister Leonora and their mother, Rosetta, joined first. It took more than four years for Eliza to be certain that was a step she wanted to take herself. She was 31 when she was baptized in 1835. Almost immediately upon being baptized, Eliza and her family began to experience the persecution that was the lot of the early Saints. Over the years, Eliza’s parents and some of her siblings distanced themselves from the Church due to the persecution. Eliza, however, remained faithful and valiant all her life.

Her love of poetry and writing made Eliza a well-known figure among the Saints almost immediately. She published poetry frequently in the Saints’ newspaper, the Deseret News. She also wrote many hymns, some of which are still sung and loved by the Saints today. In Nauvoo, Illinois, she was called to serve as a secretary for the first meetings of the Female Relief Society of Nauvoo. This organization, now known simply as the Relief Society, is the largest women’s organization in the world.

In Kirtland, Ohio, Eliza was present at the dedication of the temple there, which experience had a profound impact on her. There are many records of the miraculous things that happened at the dedication, and Eliza counted herself lucky to have been a part of it. She even gave her inheritance to the building of the Kirtland Temple and supported herself by teaching school. It was in Kirtland that Eliza’s younger brother Lorenzo visited her and eventually joined the Church as well. He became the fifth president of The Church of Jesus Christ of Latter-day Saints in 1898.

After increased persecution had caused the Saints to flee Ohio and settle in Missouri, tensions began to build in their new communities. These tensions in Missouri culminated in the Saints once again begin driven from their homes. Much later in life, as Eliza was writing for the Juvenile Instructor, a periodical for young Latter-day Saints, she tried to capture the state of affairs in a manner which a child could comprehend. She wrote of her family’s dog, Jack.

We had a very large watch-dog, which my father took with him from Ohio, on purpose to guard the wagons while we were traveling. As soon as my brother Lorenzo [who had been very ill] was strong enough to walk out, and carry a rifle, he amused himself by hunting turkeys, which were very abundant in that part of Missouri. Whenever he went on those little hunting excursions, the watch-dog, Jack, was sure to accompany him. Some dogs seem quite sensible, as my young readers will understand, and Jack was uncommonly smart, and seemed to realize that his master had but little strength—he would walk as stilly as possible, at my brother’s heels, until they came in sight of game, when he would place himself directly in front, and raise his head sufficiently, then hold his head perfectly still for his master to rest the rifle on his head, to shoot.

. . . Jack was highly prized by all the family, and although a dog, he was worthy of respect, because he was a true friend. . . . We had learned that Jack could be trusted, and when we knew that we were surrounded by mobocrats, we could lie down at night, feeling pretty safe, knowing that no one could approach the house, until the faithful dog had given the alarm.

I think by this time, my little friends are feeling enough interest for the dog Jack, to wish to know what became of him. I will tell you. Our Missouri neighbors (if I may call those neighbors who were plotting our destruction) saw that Jack was true to us, and they were afraid of him, and tried to entice him away, but when they found it impossible to coax him to leave us, they shot him. We all felt very sorry to lose poor Jack, and two of my younger brothers dug a grave and buried him with all the formalities that the occasion called for, and, with great childish lamentations, pronounced him a martyr. (Snow, “Little Incidents for Little Readers,” Juvenile Instructor, November 15, 1866, 2; as quoted in Eliza: The Life and Faith of Eliza R. Snow, by Davidson and Derr.)

Days in Nauvoo and Plural Marriage

In late 1838, Joseph Smith personally asked Eliza to once again use her poetry to uplift the Saints. She rose to the occasion, though it was not easy for her, and wrote poetry the rest of her life. After the Saints were driven from Missouri, they settled in what became Nauvoo, Illinois, and, for a brief time, enjoyed peace and prosperity. Eliza loved Nauvoo and enjoyed her time there. She lived with Joseph and Emma Smith for a time.

She considered the privilege of receiving her temple endowment in the completed Nauvoo Temple one of the most important of her life. She served as an ordinance worker both in the Nauvoo Temple and later in Salt Lake at the Endowment House, helping other women who were receiving their temple ordinances. She loved the temple and working in the temple.

Another eternally significant event for Eliza took place during her time in Nauvoo. On June 29, 1842, she was sealed to Joseph Smith as a plural wife for time and eternity, “in accordance with the Celestial Law of Marriage, which God has revealed” (Snow, “Sketch,” in Beecher, Personal Writings, 17). Eliza was one of the first women to enter into plural marriage, and the principle was not shared with many until much later because public opinion was so violently opposed to it.

Pretty much everyone who first heard the principle was opposed to it, including Joseph Smith himself. He did not want to implement the practice, and postponed doing so as long as he could, but it is a testament to the truthfulness of the principle that those who were asked to live it had very spiritual, personal witnesses from the Holy Ghost that the principle was from God. Eliza was no exception to this.

She recorded that at the outset the idea was “very repugnant to my feelings.” The thought of Old Testament polygamy would be reinstated was not favorable to nearly anyone raised in a Western culture. However, over time, Eliza said that she became converted through faith and revelation. She said, “As I increased in knowledge concerning the principle and design of Plural Marriage, I grew in love with it.” She defended the principle the rest of her life and called it a “precious, sacred principle” (Personal Writings, 17).

Records show that Emma Smith vacillated in her public opinion of plural marriage. After Joseph Smith’s martyrdom, she declared that he had never taught the principle, which everyone close to him knew to be false. Still, out of respect for Emma, it wasn’t until after Emma Smith’s death and after Brigham Young’s death (Eliza’s second husband) that Eliza took Joseph’s name and was known until her death as Eliza R. Snow Smith. Eliza was a believer in the principle as it was revealed by God and defended it until her death. However, judging from her stalwart behavior, it is more than likely she would have been an advocate for the transition from plural marriage back to monogamy which the Church eventually followed under God’s direction. She believed the prophets were men called of God who spoke in God’s name and followed them in faith.

Persecutions raged so strongly in Illinois that Joseph Smith and his brother Hyrum were eventually martyred on June 27, 1844. The Saints were once again forced to flee their homes. Those who had killed Joseph expected his death to be the end of the Mormon movement, but they misunderstood the Saints’ faith. It was not Joseph Smith they worshipped. It was and is Jesus Christ who leads His own Church. Brigham Young was called by God to lead the Saints to the West and to be the second prophet of our day. Eliza accompanied the Saints on the long, arduous journey. It was filled with misery and death, but upheld by faith and determination. The journey began on February 12, 1846 and didn’t end until October 1847.

Women had few opportunities to support themselves at this time, and Eliza was married to Brigham Young for time only (until death do they part) in October 1844. A marriage of time gave Eliza protection and a home, though due to circumstances this wouldn’t actually be the case for two more years, once the Saints were settled in the Salt Lake Valley. Mormon doctrine teaches that marriages for eternity are what provide everlasting blessings, but a woman can only be sealed to one man. Since Eliza had already been married to Joseph for eternity, the marriage to Brigham Young was more to provide for her financially than it was to secure those eternal blessings.

The Saints Settling in Utah

Though the experience was a long and difficult one, Eliza did not complain much about the long trek to Utah, nor did the other Saints. Amidst intense suffering, their faith in God was solidified to a point where it could not break. Lifelong friendships were forged which helped to build the kingdom in what became the Utah Territory. It took many years, but the Saints made the desert blossom as a rose.

After living with a few different women, Eliza moved to the Lion House in Salt Lake, Brigham Young’s large home. She had her own room here, but helped with the children and around the house. She recorded that she was very happy there and loved to be with all the children. She was an excellent seamstress and devoted nurse.

Eliza continued to write poetry and published her first volume of poetry in 1856. Brigham Young called on her myriad talents several times to help further organize the Relief Society in 1867­–68. Two years later, he called her to establish a new organization for younger women, which was originally called the Retrenchment Associations and then the Young Ladies’ Mutual Improvement Associations. She encouraged women to meet together and to edify their minds. She helped Mormon women develop cooperative stores in the different settlements, produce their own newspaper (the Woman’s Exponent), manufacture silk in their homes, and even helped many women attend medical colleges. Remaining very vocal about the gospel and its doctrine, Eliza continued to use both poetry and prose to reach people who were not members of the Church.

Much later in her life, in October 1872, Eliza had the opportunity to journey with several Church leaders to different parts of Europe and the Holy Land. It was one of the crowning points of her life. She shared her experiences with the sisters of the Church, who had helped fund her trip, by sending them articles and poems to publish in their paper.

It is hard to fathom that a single woman could have accomplished so much in one lifetime, but Eliza did not even stop there. In 1878, she and two other women decided to come up with an organization to help the young children of the Church. With full support from Church leaders, the women began organizing the children in different settlements. These became known as the Primary Associations. Today it is simply called Primary. The organization teaches children the principles of the gospel through lessons, activities, and music.

Continuing her pattern of service until the end of her life, Eliza took a trip from November 1880 to March 1881 to visit five Utah counties and strengthen the people in each. It was a difficult and uncomfortable journey at the best of times, but at her age it must have been an ordeal. She loved to visit with the sisters and the youth, though.

Her death on December 5, 1887, brought sadness to all who knew her. Her absence was felt keenly, but she left a legacy for members of the Church which continues today. Her faithfulness and endurance are an example to the world.

Sources:

Eliza: The Life and Faith of Eliza R. Snow, by Karen Lynn Davidson and Jill Mulvay Derr.

dwhite

Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

Haun’s Mill was a small settlement 12 miles east of Far West, Missouri, and was founded by Jacob Haun, who some sources say was a convert to the Church from Green Bay, Wisconsin, though recent research from Brigham Young University professor Alex Baugh seems to show he was not a member of the Church. Baugh’s research also indicates that this man’s name has been misspelled for many years and his last name is actually spelled Hawn, as his headstone in Yamhill, Oregon, records.

Hawn had moved to Shoal Creek in 1835. Hawn’s Mill (which is named after its founder, Jacob Hawn, so its spelling has been recently changed to reflect the discovered correction in Hawn’s name) consisted of a mill, a blacksmith shop, a few houses, and a population of about twenty to thirty families at the mill itself and one hundred families in the greater neighborhood. Tragically for the people in the wagon train, on October 30, nine wagons with immigrants from Kirtland arrived at Hawn’s Mill and decided to rest there before continuing onto Far West. Tensions in the area had been rising between the Mormons and non-Mormons for quite some time. Several misunderstandings and prejudices led the governor of Missouri, Lilburn W. Boggs, to issue what became known as the infamous Extermination Order, stating, “The Mormons must be treated as enemies and must be exterminated or driven from the state, if necessary for the public good. Their outrages are beyond all description” (See History of the Church, 3:175). After a small battle between the Saints and the non-Mormons at Crooked River, Joseph Smith, prophet and president of The Church of Jesus Christ of Latter-day Saints, advised everyone in the area where tensions were highest (which included the settlement of Hawn’s Mill) to relocate to Far West, Missouri, or to Adam-ondi-Ahman (also in Missouri) for safety. Records seem to indicate that Jacob Hawn did not want to leave his property, so he stayed and instructed the people of the settlement to stay as well.

Despite a so-called peace settlement on October 28, in which both parties signed an agreement to not attack the other, the non-Mormon party did not disband. On the afternoon of October 30, about 240 armed men approached and attacked Hawn’s Mill.

Joseph Young, Sr., a recent arrival at Hawn’s Mill, described the late afternoon setting: “The banks of Shoal creek on either side teemed with children sporting and playing, while their mothers were engaged in domestic employments, and their fathers employed in guarding the mills and other property, while others were engaged in gathering in their crops for their winter consumption. The weather was very pleasant, the sun shone clear, all was tranquil, and no one expressed any apprehension of the awful crisis that was near us—even at our doors” (In History of the Church, 3:184). While there was no indication for the settlers that danger was so near, they did have some men on lookout and an emergency plan of using the blacksmith shop as a fort if necessary. With only minimal warning, the mob attacked at about 4:00 p.m. Many women and children ran to the woods to hide while the men fortified themselves in the blacksmith shop. Though David Evans, the military leader of the small group of Saints, cried for peace, the mob opened fire on everyone, pitilessly attacking women, children, and even elderly men. Two of the women, Amanda Smith and Mary Stedwell, grabbed Amanda’s two daughters and ran across the millpond walkway while the mob continued to fire at them. The mob quickly forced its way into the blacksmith shop and one man shot a ten-year-old boy, Sardius Smith, in the head, reportedly saying later, “Nits will make lice, and if he had lived he would have become a Mormon” (In Jenson, Historical Record, Dec. 1888, p. 673; see also Allen and Leonard, Story of the Latter-day Saints, pp. 127–28). Sardius’ younger brother, Alma, who was only seven, saw both his father and brother killed. Alma was shot in the hip, which shattered his bone, but he was miraculously healed (see story below). Even with the people who were able to run to safety in the woods and hills, at least 17 people were killed in the massacre, and 13 were wounded. Jacob Hawn was wounded, but he survived. Looking back on the tragedy a few years later, Joseph Smith said, “At Hauns’ Mill [sic] the brethren went contrary to my counsel; if they had not, their lives would have been spared” (History of the Church, 5:137). This is a tragic story in the history of the Saints, and the people who died were all innocent and undeserving of their fate, but the story is a testament that we need to follow the prophet of God whose counsel will protect us and guide us. We can also learn from this sad experience to work harder to develop peaceful relationships with those who do not believe as we do. Violence and anger will only bring more violence and anger. Here is the miraculous story of Amanda Smith’s faith which helped to heal her son Alma after his hip was shattered in the Hawn’s Mill massacre.

On that terrible day in 1838, as the firing ceased and the mobsters left, [Amanda Smith] returned to the mill and saw her eldest son, Willard, carrying his seven-year-old brother, Alma. She cried, “Oh! my Alma is dead!”

“No, mother,” he said, “I think Alma is not dead. But father and brother Sardius are [dead]!” But there was no time for tears now. Alma’s entire hipbone was shot away. Amanda later recalled:

“Flesh, hip bone, joint and all had been ploughed out. . . . We laid little Alma on a bed in our tent and I examined the wound. It was a ghastly sight. I knew not what to do. . . . Yet was I there, all that long, dreadful night, with my dead and my wounded, and none but God as our physician and help. ‘Oh my Heavenly Father,’ I cried, ‘what shall I do? Thou seest my poor wounded boy and knowest my inexperience. Oh, Heavenly Father, direct me what to do!’ And then I was directed as by a voice speaking to me.

“ . . . Our fire was still smouldering. . . . I was directed to take . . . ashes and make a lye and put a cloth saturated with it right into the wound. . . . Again and again I saturated the cloth and put it into the hole . . . , and each time mashed flesh and splinters of bone came away with the cloth; and the wound became as white as chicken’s flesh.

“Having done as directed I again prayed to the Lord and was again instructed as distinctly as though a physician had been standing by speaking to me. Near by was a slippery-elm tree. From this I was told to make a . . . poultice and fill the wound with it. . . . The poultice was made, and the wound, which took fully a quarter of a yard of linen to cover, . . . was properly dressed. . . .

“I removed the wounded boy to a house . . . and dressed his hip; the Lord directing me as before. I was reminded that in my husband’s trunk there was a bottle of balsam. This I poured into the wound, greatly soothing Alma’s pain.

“‘Alma my child,’ I said, ‘you believe that the Lord made your hip?’

“‘Yes, mother.’

“‘Well, the Lord can make something there in the place of your hip, don’t you believe he can, Alma?’

“‘Do you think that the Lord can, mother?’ inquired the child, in his simplicity.

“‘Yes, my son,’ I replied, ‘he has showed it all to me in a vision.’

“Then I laid him comfortably on his face, and said: ‘Now you lay like that, and don’t move, and the Lord will make you another hip.’

“So Alma laid on his face for five weeks, until he was entirely recovered—a flexible gristle having grown in place of the missing joint and socket, which remains to this day a marvel to physicians. …

“It is now nearly forty years ago, but Alma has never been the least crippled during his life, and he has traveled quite a long period of the time as a missionary of the gospel and [is] a living miracle of the power of God” (“Amanda Smith,” in Andrew Jenson, comp., Historical Record, 9 vols. [1882–90], 5:84–86; paragraphing and punctuation altered).

Sources:

Church History in the Fulness of Times Student Manual, 2003, 193–210

http://www.deseretnews.com/article/765642730/Picturing-history-Hawns-Mill-and-Thomas-McBride.html

“The Shield of Faith,” James E. Faust, General Conference, April 2000

dwhite

Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

The Church of Jesus Christ of Latter-day Saints (frequently nicknamed the “Mormon Church”) has recently released a new study manual for teenagers who study the Doctrine and Covenants, a book of modern scripture that records the organization of the Church and its early history.

While the study of the Doctrine and Covenants for teenagers is certainly not new, the significance of this new manual is substantial. Several controversial events of Mormon history are covered in this manual. Whereas before, the focus was mainly the doctrine that is contained in the book and the history that brought about the revelation of those doctrines, the new manual also teaches the background about some potentially divisive episodes. Church leaders have obviously recognized that it is important to be very clear about these episodes and doctrines so that from a younger age members of the Church will know the truth and will not be so easily misled by enemies of The Church of Jesus Christ who present half truths or only portions of past events that, by themselves and out of context, could lead to a loss of faith.

Having an accurate understanding of circumstances, as well as an accurate portrayal of all the facts, gives the reader a fuller understanding of doctrines and events. There are some people who are very antagonistic towards The Church of Jesus Christ of Latter-day Saints. Some of them willingly distort the truth to damage others’ faith. Some have honest misconceptions about the history of the Church and feel they are doing Church members a favor by telling them how it “really” is. By taking a new approach with the youth of today, church leaders are giving them the truth early so they can judge for themselves what is truth and what is not.

Seven of the topics addressed specifically in the new manual are:

1. The existence of multiple (and sometimes seemingly contradictory) accounts of Joseph Smith’s First Vision of God, the Father and His Son, Jesus Christ.
2. The Mountain Meadows Massacre and the tragic role played by members of the Church.
3. The origins of the papyri used by Joseph Smith when he translated the Book of Abraham found in the Pearl of Great Price.
4. The origins of plural marriage as well as the ceasing of the practice and the issuing of the Manifesto.
5. The Joseph Smith Translation of the Bible and what it entails.
6. The history of the practice of not conferring the priesthood on persons of African descent as well as the time when the priesthood was made available to all worthy male members of the Church.
7. The age of the earth versus the timeline set forward in the Doctrine and Covenants as the age of man.

While the manual obviously deals with each of these concepts in depth, this article will touch very briefly on each.

1. Of the nine existing accounts of the First Vision, Joseph Smith is known to have written or dictated four of them. The other five are second-hand accounts written by people to whom Joseph related his experience. None of these accounts is contradictory to the others. Each contains specific details which Joseph chose to share in different situations. All of them record Joseph’s interaction with divine beings and knowledge they imparted to him.

2. The Mountain Meadows Massacre is a tragic event in church history. While some critics accuse the Church of hiding the truth, in reality, the Church has been quite open about this history as well as the sadness they feel at the actions of those church members who were involved. After being driven from their homes multiple times, some of the Saints were fed up and took it upon themselves to exact revenge and “protect” their own families. This culminated in a group of men attacking a wagon train of emigrants on their way to California. Their brutal and inexcusable behavior resulted in all but 17 young children of the group of 140 emigrants being killed. These actions were in no way planned nor condoned by Church leaders. As the full extent of these men’s actions gradually came to light, they were punished by both church councils (those involved were excommunicated) and government trials (nine were indicted and one was executed).

Far from excusing or trying to hide these actions, President Henry B. Eyring of the First Presidency of The Church of Jesus Christ of Latter-day Saints said on the anniversary of the tragedy:

The gospel of Jesus Christ that we espouse, abhors the cold-blooded killing of men, women, and children. Indeed, it advocates peace and forgiveness. What was done [at the Mountain Meadows] long ago by members of our Church represents a terrible and inexcusable departure from Christian teaching and conduct. . . The responsibility for the massacre lies with local leaders of The Church of Jesus Christ of Latter-day Saints in the regions near Mountain Meadows who also held civic and military positions and with members of the Church acting under their direction. . . . No doubt Divine Justice will impose appropriate punishment upon those responsible for the massacre (“150th Anniversary of Mountain Meadows Massacre,” September 11, 2007, www.mormonnewsroom.org)

3. The Book of Abraham now contained in the Pearl of Great Price was translated by Joseph Smith from a collection of Egyptian papyri that came into the Church’s possession. These were lost for some time, but a portion turned up in the Metropolitan Museum of Art in New York City. Whether Joseph translated those exact records, or whether they simply served as an impetus for him to enquire and receive more inspiration is not exactly clear, but it is clear that the Book of Moses (also in the Pearl of Great Price) was given to Joseph through divine revelation, and the Book of Abraham partially by revelation and perhaps partially from the Egyptian papyri.

4. The practice of plural marriage was one all of the church leaders objected to personally, but which they ultimately obeyed because they knew it was a commandment from God. The manual deals with the earliest implementations of the practice by Joseph Smith and deals with the practice of plural marriage through to its end, when God commanded the members of the Church to cease the practice. The issuing of the Manifesto by Prophet Wilford Woodruff in 1890 told Church members to cease entering into plural marriages, though a few plural marriages were solemnized after the Manifesto. Not long after, the practice was made an excommunicable offense, which continues today. However, when it was being lived as a commandment from God, it was condoned and commanded by God, and members of the Church should feel no shame about this part of the Church’s history.

5. The Joseph Smith Translation (JST) of the Bible was not made from an original source. Rather, Joseph read through the Bible and made inspired revisions through the promptings of the Holy Ghost. Some things were added to clarify confusing doctrines, other things were deleted because they were not part of the original text. All in all, Joseph Smith made revisions to 3,400 verses of the King James Version of the Bible.  His translation of Matthew 24 appears now in the Pearl of Great Price, while his inspired additions to Genesis appear as the Book of Moses in the Pearl of Great Price.  Other corrected verses appear as footnotes in the King James Bible printed by the Church.

6. In the earliest days of the Church, there were a few men of African descent who were given the priesthood. At some point, this practice ceased, though records do not show when or why. Eventually, through inspiration given to a prophet of God, the practice of conferring the priesthood on all worthy male members of the Church was instituted.

7. In the age of science today, many skeptics point out the earth is much older than the creation story of the seven “days” it took God to create the earth. In Section 77 of the Doctrine and Covenants, it mentions the figure of 7,000 years from the time of Adam. The manual clarifies that the earth is much older, but Adam came much later in the earth’s timeline.  Mormons define “days” of creation as periods (perhaps lasting millions of years) called days by God.

These are just a few of the clarifications offered by the new student manual for the study of the Doctrine and Covenants. It is a wonderful idea to teach teenagers (and adults) in a safe setting where they can learn about things and ask questions or share concerns. I believe that the Church does not focus a great deal on any of these things because they are not essential to our salvation. Knowing the doctrines of the gospel of Jesus Christ and living those doctrines is what is truly important. That being said, I recognize that some of these issues, if presented only in part or out of context, could really shake some people’s faith. Therefore, it is helpful to be upfront and open about these things.

At a two-day conference in March 2014, sponsored jointly by Brigham Young University and the LDS Church’s history department, President Dieter F. Uchtdorf encouraged all members of the Church to embrace their history. “Truth and transparency complement each other,” he said. “We always need to remember that transparency and openness keep us clear of the negative side effects of secrecy or the cliché of faith-promoting rumors.”

The Church is focusing on embracing the truth that we have and that we can share with others. We need to be careful that we don’t let our own truth blind us to the truth that others have, however. Nor should we allow ourselves to think we have all the truth there is. President Uchtdorf continued:

Isn’t it a remarkable feeling to belong to a Church that not only embraces truth—no matter the source—but that teaches there is much more to come!  That God “will yet reveal many great and important things pertaining to the Kingdom of God.

As a result, we are humble about the truth we have.  We understand our knowledge is a work in progress, that the leaf we have before us is simply one microscopic snapshot—part of an infinitely vast forest of fascinating knowledge.

Our little world—our small section of experience—may be an accurate and true reflection of our reality.  But, it is only an infinitesimal atom in the vast universe of what we eventually will know.

Read the new Doctrine and Covenants Student Manual

Read the original article on FairMormon

Read article on President Uchtdorf’s speech from Religious News Service

dwhite

Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

Bruce Van Orden is a retired professor of Church History and Doctrine in Religious Education at Brigham Young University. In addition to volunteer work with needy individuals, he is writing a biography of William W. Phelps.

William W. Phelps is most well-known in Mormon history for his uplifting hymns. Less appreciated is his calling soon after he joined The Church of Jesus Christ of Latter-day Saints to be “a printer unto the Church.” It was prophesied that “the world [would] receive his writings” and that he, Phelps, would “obtain whatsoever he can obtain in righteousness, for the good of the saints” (D&C  57:11-12). W. W. Phelps fulfilled this revealed duty as he published the Church’s first periodical, The Evening and the Morning Star; helped publish early editions of the Doctrine and Covenants; served as Joseph Smith’s scribe for the Book of Abraham and many other documents; helped publish the first hymnbook (for which he wrote about half the hymns contained in it); and helped compile the Church’s official history. Next to Joseph Smith, during the Prophet’s lifetime W. W. Phelps did more than any other leader to put forward the doctrines of the Kingdom of God.

Kirtland Temple

Any Latter-day Saint who has had the privilege to attend a temple dedication has sung or heard these words: We’ll sing and we’ll shout with the armies of heaven,/Hosanna, hosanna to God and the Lamb! (Hymns, 2). W. W. Phelps composed the anthem “The Spirit of God Like a Fire is Burning” for the first temple dedication in Kirtland in 1836. Often in general conference the Saints have sung or heard: Now let us rejoice in the day of salvation.No longer as strangers on earth need we roam./ Good tidings are sounding to us and each nation,/ And shortly the hour of redemption will come (Hymns, 3). This was the first of the “hymns of the restoration” written by a Latter-day Saint in this dispensation, by Phelps in 1832 in The Evening and the Morning Star in Independence, Missouri. Phelps has more compositions (fifteen) in the Church’s current hymnbook, published in 1985, than any other author.

William Wines Phelps

William Wines Phelps was born 17 February 1792 in Dover, Morris County, New Jersey. At age eight, he moved with his family to Homer, Cortland County, New York. He was well-educated for his era, although not in a formal university. He had training that he exhibited throughout his life in meteorology, surveying, classical languages, composition, poetry, handwriting, printing, and editing. He entered the newspaper business as a young man in Cortland, New York.

W. W. Phelps was one of the most publicly known early converts. He had helped create a new social, religious, and political organization in 1827 in New York State known as Anti-Masonry. He edited two Anti-Masonic newspapers, in Trumansburgh and in Canandaigua, New York, the latter merely eleven miles from Joseph Smith’s home in Manchester. Through his newspaper connections, he obtained copies of the Book of Mormon two weeks after publication and sold them in his office. He and his wife Sally read this sacred book overnight and became converted to its truthfulness. After struggling with his conscience for over a year, Phelps took his family to Kirtland in June 1831.

Following are the major events in the life of W. W. Phelps in the restored gospel:

• He was directed by revelation to accompany Joseph Smith and others to Missouri to identify the Land of Zion (D&C 55).
• He participated in all the dedicatory events for Zion and the New Jerusalem.
• He was directed to obtain a printing press and set up a business to print Joseph Smith’s revelations (Book of Commandments) and the Church’s first newspaper in Missouri.
• Together with Oliver Cowdery and John Whitmer he printed the Book of Commandments and edited The Evening and the Morning Star, wherein he wrote scores of articles promoting new revelations, the Book of Mormon, and preparing the earth for the Second Coming. He authored many hymns in this and future publications .
• His printing office in Independence was raided and the type destroyed in anti-Mormon mob action in July 1833. He and his family were among those Saints persecuted and then hounded out of Jackson County later in the year.
• He frequently represented the Church in petitioning the state of Missouri and the United States government for redress of the Saints’ grievances.
• He was called in 1834 as one of the three Church presidents in Missouri. As such, he was invited to Kirtland, Ohio, to receive his “endowment from on high.”
• While in Kirtland, Phelps help print and write in the Church’s publications including The Latter Day Saints Messenger and Advocate, the first edition of the Doctrine and Covenants, and the first hymnbook. He was one of Joseph Smith’s chief scribes. Along with the other “presidents,” he helped govern the Church and set up the dedication of the Kirtland Temple in 1836. All four songs rendered in the dedication were of his composition.
• He helped lay out and found the city of Far West, Caldwell County, Missouri in 1837.
• During a contentious period among various Church leadership organizations in Missouri in 1838, Phelps was labeled a “dissident,” removed from leadership, and ultimately excommunicated. He testified against the illegal “Danite” activities in Missouri at a preliminary hearing in Richmond, Missouri, in 1839, that resulted in Joseph Smith and others being jailed and bound over for trial.
• 

  Joseph Smith

  Phelps asked for forgiveness from the Prophet in 1840 and labeled himself a “prodigal.” Joseph graciously invited Phelps back to the fold of Christ.

• In Nauvoo, Phelps helped write the official history, served in municipal government and publishing activities, and as Joseph Smith’s political scribe.
• He spoke at the funeral for Joseph and Hyrum Smith and then effectively supported the Twelve to succeed as leadership over the Saints.
• Phelps purchased another printing press in Boston that would be used in Utah. He served the Saints in their new mountain home as explorer, educator, surveyor, weather man, almanac editor, justice of the peace, speaker of the territorial legislature, and a “senior statesman” and writer. He passed away 7 March 1872.

William W. Phelps is held in honorable remembrance by his posterity and all Latter-day Saints who are heirs of his hymns and other vital contributions.

Polygamy Is No Longer Practiced Today

First of all, to clear up a common misunderstanding, polygamy is not practiced today by any member of The Church of Jesus Christ of Latter-day Saints. To practice polygamy today will lead to excommunication. Gordon B. Hinckley, fifteenth president of The Church of Jesus Christ, said the following in October 1998:

Gordon B Hinckley

I wish to state categorically that this Church has nothing whatever to do with those practicing polygamy. They are not members of this Church. Most of them have never been members. They are in violation of the civil law. They know they are in violation of the law. They are subject to its penalties. The Church, of course, has no jurisdiction whatever in this matter.

If any of our members are found to be practicing plural marriage, they are excommunicated, the most serious penalty the Church can impose. Not only are those so involved in direct violation of the civil law, they are in violation of the law of this Church. An article of our faith is binding upon us. It states, “We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law” (Articles of Faith 1:12). One cannot obey the law and disobey the law at the same time.

There is no such thing as a “Mormon Fundamentalist.” It is a contradiction to use the two words together.

Illegality of Polygamy Then and Now

This statement by President Hinckley may confuse some. Wasn’t polygamy always illegal in the United States? Wouldn’t this mean that when it was practiced those who practiced it were breaking the law? The short answer is yes, they were, but it is far more complex than that.

Bigamy was illegal in Illinois when the Saints were living in Nauvoo. Polygamy was declared illegal during an anti-polygamy (and largely anti-Mormon) crusade when the Saints were in Utah. Many Saints who practiced polygamy, and who firmly believed that they were being commanded by God to participate in this practice, were put in a difficult situation. Thus, for them, living the law of polygamy became a case of civil disobedience.

The decision to defy the [anti-polygamy laws] was a painful exception to an otherwise firm commitment to the rule of law and order. Significantly, however, in choosing to defy the law, the Latter-day Saints were actually following in an American tradition of civil disobedience. On various previous occasions, including the years before the Revolutionary War, Americans had found certain laws offensive to their fundamental values and had decided openly to violate them. . . . Even though declared constitutional, the law was still repugnant to all [the Saints’] values, and they were willing to face harassment, exile, or imprisonment rather than bow to its demands. (James B. Allen and Glen M. Leonard, Story of the Latter-day Saints [Salt Lake City: Deseret Book Company, 1992], 401.)

Members of The Church of Jesus Christ of Latter-day Saints also felt their right to practice polygamy was protected by the United States Constitution’s protection of religious liberty. They argued in courts all the way up to the Supreme Court for their rights, but when the Supreme Court ruled against them in 1879, finding the anti-polygamy laws constituional, they continued to practice civil disobedience, believing God’s law was higher than man’s and that when man’s law contradicts God’s law, a faithful person’s conscience requires him or her to follow God’s law.

Constitution of the United States of America

Why did the Saints abandon the practice of polygamy if they believed it was a commandment from God to practice it? Was it really just an excuse for men to justify immorality?

The Church of Jesus Christ of Latter-day Saints continues to receive criticism both for the fact that it ever promoted the practice of polygamy and, ironically, that it abandoned it. Some say it was weak of Church leaders to abandon the practice once pressure from the government peaked. Critics say it must be obvious it was never really part of God’s commandment because it brought so much grief to those who practiced it, as well as the Church as a whole. In addition, if leaders gave up, so to speak, obviously God was not on their side.

A full answer to this idea is beyond the scope of this article, but a summary is included here, along with suggestions for more in-depth reading for the interested. The short but firm answer to this argument is that those who were called to live this law did so after receiving very personal and unquestionable verification that God was commanding them to do so. Looking at just a sampling of personal accounts on this matter soon put this to rest. Whether or not the observer believes that God issued the commandment or not, it is clear that those who lived it believed God had. While it may seem to the outsider that God abandoned those who lived polygamy to the vengeance of its opponents, there are many undeniable benefits that came to the Saints for living the law despite fierce opposition. These benefits will be discussed later, but first, here are some personal accounts of people who lived the law of polygamy.

John Taylor, an apostle in The Church of Jesus Christ of Latter-day Saints remarked:

I had always entertained strict ideas of virtue and I felt as a married man that this [polygamy] was to me . . . an appalling thing to do . . . Nothing but a knowledge of God, and the revelations of God . . . could have induced me to embrace such a principle as this . . . We [the Quorum of the Twelve Apostles] seemed to put off as far as we could, what might be termed the evil day. (Van Wagoner, Mormon Polygamy, 89.)

Brigham Young, who succeeded Joseph Smith as president of the Church following Joseph’s martyrdom, said of his initial reaction to the doctrine of polygamy:

Some of these my brethren know what my feelings were at the time Joseph revealed the doctrine; I was not desirous of shrinking from any duty, nor of failing in the least to do as I was commanded, but it was the first time in my life that I had desired the grave, and I could hardly get over it for a long time. And when I saw a funeral, I felt to envy the corpse its situation, and to regret that I was not in the coffin, knowing the toil and labor that my body would have to undergo; and I have had to examine myself, from that day to this, and watch my faith, and carefully meditate, lest I should be found desiring the grave more than I ought to do (Brigham Young, Journal of Discourses 3:266).

Margaret Cooper West, a convert to the Church, recorded her own experience with being converted to the law of polygamy:

One day one of my sisters said to me, “Do you believe in the Spiritual Wife Doctrine? I said, “No.”

She said, “If Brother Joseph was to tell you he had a revelation and you must be his spiritual wife, [what] would you say?” I would say, “You may go to hell with your revelations.” And I was raving mad and said I would not believe it if I was to hear the Lord tell an angel to come and tell me, I thought he would do it for a trial as he did to Abraham in telling him to offer up his son.

In such ways I fretted. My husband did not believe it was right and it appeared that the devil had the advantage. I was taken sick and also several of the children and the doctor was called for the first time since we joined the Church. I came near to death though I was convinced of my wrong before I was taken sick. It came to me like this.

My husband and I were going to meeting and as I opened the gate all creation came before me and they seemed as the grass of the field for multitudes. I saw Abraham, Isaac, and Jacob living the Celestial law. Then Joseph and his brethren stood before me and I could feel as it were the pain that pierced their heart when they were told that Principle must come forth in this generation. I said in my heart, “It is enough, I will never fight that Principle again.”

Sometimes full acceptance of the principal took time. The people living this and other commandments were not perfect, and they made mistakes. Tamer Washburn struggled for a long time after her husband took a second wife, even though she liked the woman. Her daughter recorded in a biography of her mother:

Tamer was a social person, and usually very optimistic, yet she was capable of very intense feelings. Flora’s daughter Lorena related, “Tamer told me how hard it was to live in plural marriage, and for a long time she was unkind to my mother although she loved mother. She prayed often for strength, and God finally gave her victory over herself. After that, plural marriage ceased to be a trial, and my mother became one of her best earthly friends.”

Such is a few of the trials and only a few that she with others passed through because they believed that God lived and had a Soul and Body like unto that of Man whom He had created and because they believed that He had the right and privilege to converse with the men He had created and that He did make known His mind and will and they believed it and would not deny it and troubles were multiplied upon them.

Joseph Smith himself was not excited about the idea of practicing polygamy and put off as long as possible sharing the doctrine that had been revealed to him about restoring the principle. Lorenzo Snow, who became the fifth president of the Church recorded the first time Joseph Smith revealed the doctrine to him, which gives some insight into how Joseph felt about it himself.

 In the month of April, 1843, I returned from my European mission. A few days after my arrival at Nauvoo, when at President Joseph Smith’s house, he said he wished to have some private talk with me, and requested me to walk out with him. It was toward evening. We walked a little distance and sat down on a large log that lay near the bank of the river. He there and then explained to me the doctrine of plurality of wives; he said that the Lord had revealed it unto him, and commanded him to have women sealed to him as wives; that he foresaw the trouble that would follow, and sought to turn away from the commandment; that an angel from heaven then appeared before him with a drawn sword, threatening him with destruction unless he went forward and obeyed the commandment (Lorenzo Snow affidavit, 28 August 1868; cited by Joseph F[ielding] Smith, Jr., Blood Atonement and the Origin of Plural Marriage: A Discussion (Independence, Missouri: Press of Zion’s Printing and Publishing Company, 1905), 67–68).

The comments above show that no one was really excited about living the law of plural marriage. However, as the Book of Mormon tells us, it is against God’s commandments to have concubines or more than one wife unless He specifically commands it.

Therefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none; For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts. Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes. For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things (Jacob 2:27–30).

The law of monogamy was an integral part of society in the United States. All members of the Church had been taught monogamy from the time they were children. It was not an easy thing for them to live the law of plural marriage. However, each person who was called to live the law was given a personal witness that it truly was a commandment from God.

After sacrificing a great deal to live the law of plural marriage, the Saints eventually abandoned the practice. Wilford Woodruff, fourth president of the Church, issued a declaration which came to be known as the Manifesto in 1890 announcing plural marriage would no longer be practiced. Why would the Saints give in to pressure at this point, after having already endured so much persecution for their beliefs?

Contrary to some critics’ views, it was not pressure from the government that made Wilford Woodruff decide to end the practice. For years he had prayed about God’s will concerning the matter. In the late 1800s, things had finally reached such a point that the government was about to dissolve the Church and take over everything, including the Saints’ three temples—their most sacred edifices. This time, in response to a great deal of prayer, pondering, and fasting, Wilford Woodruff received revelation from God that it was no longer expedient for the Church to continue living the law of plural marriage. God withdrew His commandment and sanction to live the law. Those who had already entered plural marriage still had the responsibility to provide for their families, but no new plural marriages were to be performed.

After the Manifesto, monogamy was advocated in the Church both over the pulpit and through the press. On an exceptional basis, some new plural marriages were performed between 1890 and 1904, especially in Mexico and Canada, outside the jurisdiction of U.S. law; a small number of plural marriages were performed within the United States during those years. In 1904, the Church strictly prohibited new plural marriages. Today, and person who practices plural marriage cannot become or remain a member of the Church (Plural Marriage and Families in Early Utah).

Why Were the Saints Commanded to Practice Plural Marriage?

Since God is the one who commanded the Saints to live this law, only He is qualified to answer this question, and no revelation has been given concerning this question. The only answer we can give as to why the Saints lived the law is because they were commanded to. As to why the commandment was given, no one today has that answer.

In hindsight, however, there are many clear blessings that came from the Saints living this law. It can be instructive to look at some of the benefits they received for their obedience, though we are not stating that any of these blessings was a specific reason for the commandment of plural marriage being given in the first place.

Obedience, Latter-day Saints (“Mormons”) believe, is an eternal principle. Strict obedience to God’s commandments will always bring blessings, even if the only immediately obvious one is to strengthen one’s relationship with God by proving that one’s loyalty lies with Him. For the Saints, obedience to the law of plural marriage irrevocably separated them from the rest of the nation. While this certainly had major drawbacks, a benefit was to strengthen a feeling of unity in the Church and to draw a clear line between God and the world. This helped the Church to grow stronger and to develop faith in its members.

Another result of the Saints practicing plural marriage was sacrifice. By living a life that was more than repugnant to the rest of their society, they were asked to sacrifice their reputations as moral, upstanding Christians; they were stripped of their civil rights; many times they were forced out of their homes and lost all their material possessions. Many people lost loved ones on the trek west. Then they were told God no longer required them to live the law which they had given so much to try and live. None of this was easy.

Helen Mar Whitney provides some valuable insight into the feelings of those called to live this law:

Those who have not the knowledge and assurance that the course which they are pursuing is according to the will of God, cannot endure all these afflictions and persecutions, taking joyfully the spoiling of their goods and even if necessary to suffer death, by the hands of their foes. They will grow weary and faint and fall by the way unless they have unshaken confidence and a perfect knowledge for themselves. They cannot make a sacrifice of their character and reputation; and give up their houses, their lands, brothers, sisters, wives and children; counting all things as dross, when compared with the eternal life and exaltation, which our Savior has promised to the obedient; and this knowledge is not obtained without a struggle nor the glory without a sacrifice of all earthly things. In the last days (we read) the Lord is to gather together his Saints who have made covenant with Him by sacrifice and each one must know that their sacrifice is accepted as did righteous, Abel and Abraham the father of the faithful. Every Latter-day Saint knows this to be true, and that according to our faith so are our blessings and privileges. [Helen Mar Whitney, A Woman’s View: Helen Mar Whitney’s Reminiscences of Early Church History (Provo, Utah: BYU Religious Studies Center, 1999), 187.]

The only reason which God has ever clearly stated for why He may command the practice of plural marriage is to “raise up seed” unto Himself as quoted above from the Book of Mormon. In Section 132 of the Doctrine and Covenants (a collection of revelations given to Joseph Smith from God on specific points of doctrine), the Lord says:

Abraham received promises concerning his seed, and of the fruit of his loins—from whose loins ye are, namely, my servant Joseph—which were to continue so long as they were in the world; and as touching Abraham and his seed, out of the world they should continue; both in the world and out of the world should they continue as innumerable as the stars; or, if ye were to count the sand upon the seashore ye could not number them.

This promise is yours also, because ye are of Abraham, and the promise was made unto Abraham; and by this law is the continuation of the works of my Father, wherein he glorifieth himself. Go ye, therefore, and do the works of Abraham; enter ye into my law and ye shall be saved. But if ye enter not into my law ye cannot receive the promise of my Father, which he made unto Abraham. God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law; and from Hagar sprang many people. This, therefore, was fulfilling, among other things, the promises.

Was Abraham, therefore, under condemnation? Verily I say unto you, Nay; for I, the Lord, commanded it (Doctrine and Covenants 132:30–34).

This discussion of Abraham having lived the law of plural marriage (and there are other Old Testament prophets who also lived this law with God’s approval) shows that periodically, God has commanded His people to live it. Having it be culturally uncomfortable or unacceptable is of no concern to God, because His law is eternal. When He commands it, it should be lived; otherwise, it is expressly forbidden.

Whether or not it was God’s single purpose to raise up seed unto Himself when He commanded the Saints to practice plural marriage, that was certainly a result. The Church of Jesus Christ of Latter-day Saints was a young, fledgling church when the doctrine of plural marriage was first revealed to Joseph Smith. All its leaders and members were converts to the gospel. There were more women than men who were faithful members of the Church. By having one faithful man marry multiple faithful women, a much larger faithful generation was raised in a shorter period of time than would have otherwise been possible.

At a time when women were not given many opportunities in society in general, and when a lack of technology restricted them to home life because running a household was so time-demanding, plural marriage gave many women the opportunity to pursue other interests and to contribute in their communities in ways they would have otherwise been unable to. Responsibilities of housework and childcare could be shared among women, lifting many burdens. Women were even given the right to vote in Utah long before a constitutional amendment was passed. In fact, when Utah sought statehood, its government had to rescind the right the right it had already given women to vote.

Contrary to what many think today, no one was forced to live the law of plural marriage. In fact, it was a relatively small percentage of Church members who did live the law, up to 30 percent at its highest in 1870, and it decreased after that. No woman was forced to enter a marriage she did not wish to. In addition, women who found themselves unhappy with the situation after entering a plural marriage were allowed to divorce and either remarry or stay single, as they chose. For men, however, divorces from plural wives were not so easy to obtain. It was difficult for a woman to support herself. Therefore, if men found themselves in difficult situations, they were counseled to make it work.

Again, since the Lord has not revealed His purpose for having commanded the Saints to practice plural marriage, no one today can point to a reason and say, “This is why it was a commandment.” However, it can be very enlightening to look at all the benefits that came to the Saints for their obedience to this law.

An official statement from The Church of Jesus Christ offers the following summary of the positive effects of polygamy for the early Saints:

Plural marriage did result in the birth of large numbers of children within faithful Latter-day Saint homes. It also shaped 19th-century Mormon society in other ways: marriage became available to virtually all who desired it; per-capita inequality of wealth was diminished as economically disadvantaged women married into more financially stable households; and ethnic intermarriages were increased, which helped to unite a diverse immigrant population. Plural marriage also helped create and strengthen a sense of cohesion and group identification among Latter-day Saints. Church members came to see themselves as a “peculiar people,” covenant-bound to carry out the commands of God despite outside opposition, willing to endure ostracism for their principles.

For a much more in-depth view on polygamy, read Gregory Smith’s comprehensive article “Polygamy, Prophets, and Prevarication: Frequently and Rarely Asked Questions about the Initiation, Practice, and Cessation of Plural Marriage in The Church of Jesus Christ of Latter-day Saints.”

Script: Why did Mormons practice polygamy?

Before answering that, let’s deal with the other question that often comes up first.

Do some Mormons still live with multiple wives?

No.

The practice of polygamy, also known as plural marriage, is not practiced by The Church of Jesus Christ of Latter-day Saints, often called Mormons, today.

Obeying the Lord’s command, Mormons followed this practice
for about 50 years during the nineteenth century, but it is often a misunderstood part of Church history.

These early Latter-day saints obeyed revelation to the Lord’s prophet Joseph Smith as it was given, out of their great love for the Lord, and their faith in His eternal plan.

Even at the time, it was a very difficult commandment from God and was a great test of faith for many involved.

Polygamy dates back to the Bible.
At times and to fulfill His specific purposes, God, through His prophets, sanctioned the practice of plural marriage.

Several scriptural figures like Abraham, Jacob, David, Moses and others had more than one wife.

The Lord restored many things through revelation to the Prophet Joseph Smith, including eventually, polygamy, but it was not instituted for the purpose of sexual license as some critics have accused.

It was practiced only by the command of the Lord to bring forth a new generation, as a trial of faith for the saints at that time, and to allow all worthy women the chance to be sealed into eternal families.

Towards the end of the nineteenth century, times became extremely difficult politically for the members of the Church. It was then revealed to the prophet Wilford Woodruff, fourth president of the Church, that the Church should stop the practice of polygamy in order to avoid more difficulties.

The practice officially ceased around 1890, and has not been practiced by The Church of Jesus Christ of Latter-day Saints for over a century.
At the time, however, some members of the Church did not follow the prophet’s call to end the practice, and started their own churches, often with similar names, which still practiced polygamy.

Some of these sects still exist today and may even call themselves Mormons, but these groups have no relationship to
The Church of Jesus Christ of Latter-day Saints.

The Church today, in accordance with the law of the land, prohibits living in polygamy, and focuses on strengthening families and marriages between one man and one woman.

The Church has always taught the supreme importance of the family in God’s eternal plan, and that families can be sealed and live together forever – the highest blessing possible through
the restored gospel of Jesus Christ.

dwhite

Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

Reasons for the Original Exodus

In a bone-chilling temperature of -12°Fahrenheit, 1,000 people gathered in Nauvoo, Illinois, on February 3, 1996, to remember the original Mormon Exodus from the Saints’ beloved city. Members of The Church of Jesus Christ of Latter-day Saints (often inadvertently referred to as “Mormons”) had been forced from their homes many times before, but this occasion in 1846 was the last time. Then president of the Church, Brigham Young, said:

We could have remained sheltered in our homes had it not been for the threats and hostile demonstrations of our enemies. Our only means of avoiding a rupture was by starting in midwinter. Our homes, gardens, orchards, farms, streets, bridges, mills, public halls, magnificent Temple . . .  we leave as a monument of our patriotism, industry, economy, uprightness of purpose and integrity of heart (History of the Church, 7:603).

The Saints were, this time, leaving not only their homes and city behind, but (as they thought), their country. Heading for the unsettled West, they intended to leave the United States, where they had endured so much persecution. However, the Utah Territory, where they settled, soon became part of the United States after the war with Mexico.

Bathsheba W. Smith, who had already been driven from her home in Missouri, recalled her feelings and actions when leaving Nauvoo:

My last act in that precious spot was to tidy the rooms, sweep up the floor, and set the broom in its accustomed place behind the door. Then with emotions in my heart…I gently closed the door and faced an unknown future, faced it with faith in God and with no less assurance of the ultimate establishment of the Gospel in the West and of its true, enduring principles, than I had felt in those trying scenes in Missouri.

Joseph Smith, first prophet of The Church of Jesus Christ of Latter-day Saints, had been martyred on June 27, 1844, and since that time, tensions had steadily mounted between the Saints and their neighbors. Despite efforts at peace and resolving differences, Brigham Young (Joseph Smith’s successor as prophet) realized the Saints would have to leave if they hoped to be left alone. Tensions were so high, they couldn’t even wait for the spring. As temperatures plummeted, the Saints gathered what they could bring with them and prepared to leave in the middle of winter for an as-yet-unknown destination.

Crossing the Mississippi

Most of the Saints travelled to the Utah Territory, but some, like the Prophet Joseph Smith’s mother, Lucy Mack Smith, were too old to make the journey. One of her granddaughters remembered saying goodbye to her grandmother:

I was five years old when we started from Nauvoo. We crossed over the Mississippi in the skiff in the dusk of the evening. We bid goodbye to our dear old feeble grandmother, Lucy Mack Smith. I can never forget the bitter tears she shed when she bid us goodbye for the last time in this life. She knew it would be the last time she would see her son’s family (Martha Ann Smith).

It was with astounding faith that so many left behind their homes in the dead of winter for a completely unknown future. This is why their courage is still so inspiring today and why it is important to remember their sacrifices.

Flags of Different Nations Represented in the Nauvoo Exodus

Nauvoo Celebration

Celebrating the sesquicentennial of the original Saints’ departure from Nauvoo, more Saints gathered in Nauvoo to remember the trials and sacrifices of those who had gone before. The weather in 1846 was even colder than normal, finally allowing the covered wagons to cross a frozen river rather than taking a precarious ferry ride dodging ice flows.

George Q. Cannon, who later became an apostle for The Church of Jesus Christ, recalled the trials of the Saints’ departure in the frigid winter.

Those of us who can remember when we were compelled to abandon Nauvoo, when the winter was so inclement, know how dark and gloomy the circumstances of the Saints were, with the mob surrounding our outer settlements and threatening to destroy us and how trying it was to the faith of the people of God. The word was to cross the Mississippi and to launch out into an unknown wilderness–to go where, no one knew. Who knew anything of the terrors of the journey thither, or of the dangers that might have to be met and contended with? Who knew anything about the country to be traversed? Moving out with faith that was undisturbed by its unknown terrors. It was by faith that this was accomplished.

Since the sesquicentennial in 1996, an annual commemoration has been held in Nauvoo. Those who wish to participate gather and walk through the town down to the river. In 2013, many Latter-day Saint senior missionary couples participated in the walk. Many carried flags of countries where many of the original Saints had immigrated from. While singing hymns and being able to feel personally at least a part of what the original Saints must have felt, participants carried the American flag down to the river and raised it there.

Nauvoo Commemoration Includes Whole Community

Beginning in 2011, another annual event has been held in conjunction with the Exodus walk. The Untold Nauvoo Stories Symposium (sponsored by the City of Nauvoo, the Nauvoo Tourism Office, the Joseph Smith Historic Site, and the Historic Nauvoo Visitors’ Center) is growing larger every year with participants from the community. Historians and residents share stories of many of Nauvoo’s past inhabitants—Mormon and non-Mormon alike—to learn more about Nauvoo’s past through stories, photos, and music.

Participating in events like these help us to remember and learn from our past — not only remembering sacrifices great people made in order to make life easier for the rest of us, but also remembering the injustices that others helped perpetuate out of ignorance. We need to be aware of others’ beliefs and try to understand them. We need to remember that it is not right to act in fear and anger to the harm of those around us.

dwhite

Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

Women belonging to The Church of Jesus Christ of Latter-day Saints have always done remarkable things. Emma Smith, first president of the Latter-day Saint women’s organization, told the women working with her, “We are going to do something extraordinary” (Relief Society Minute Book, Nauvoo, Illinois, March 17, 1842, Church History Library, 12), and they haven’t stopped doing extraordinary things since their organization on March 17, 1842.

The Relief Society, which Emma Smith headed originally, is today a world-wide women’s organization—one of the world’s oldest and largest. Its female members strengthen families and homes and seek to provide relief to those in need, all while increasing personal faith and righteousness. Joseph Smith, first prophet of The Church of Jesus Christ, said of the Relief Society’s organization, “The Church was never perfectly organized until the women were thus organized” (Quoted in Sarah M. Kimball, “Auto-biography,” Woman’s Exponent, Sept 1, 1883, 51). Mormon women have always been recognized and appreciated for their unique skills and potential.

The Church of Jesus Christ of Latter-day Saints (often inadvertently referred to as the “Mormon Church”) was organized on April 6, 1830. Historically, women have not had as many freedoms as men have had, even in the United States, which prides itself on its liberated view of individual rights. Women’s rights were long-awaited and long fought-for in being made law and in becoming more accepted in society. The Church of Jesus Christ has stood out as a champion of women since its restoration in 1830 and has been at the forefront of women’s rights in all that movement’s most positive goals.

Overcoming the Oppression of Women

It is hard for us to believe now, but even as late as 1830 and beyond, married women were not recognized, at least by the law, as more than mere possessions of their husbands. The English Common Law was accepted widely and stated:

By marriage, the husband and wife are one person in law; that is, the legal existence of woman is merged in that of her husband. He is her baron or lord, bound to supply her with shelter, food, clothing and medicine, and is entitled to her earnings and the use and custody of her person, which he may seize wherever he may find it (History of Woman Suffrage, Vol. 6, p.961).

Women were so bound by the law that it was very difficult for them to work to obtain personal funds. It was also very difficult for them to gain higher education and to escape from unhappy, oppressive marriages. They had few rights and freedoms if they were unmarried and seemingly even fewer if they were married. They were trapped in a society which largely viewed them as cooks and housekeepers who were able and expected to provide children as heirs and workers. For the most part, women were not seen as having the capacity for higher intellectual pursuits or for being able to contribute to society in any way outside the home.

Negative Effects of the Feminist Movement

This mindset continued well into the 20th century until the feminist movement really took hold. It wasn’t until 1920 that an amendment was signed into law giving all adult women the right to vote in America, but there was still a long way to go in the fight for women’s rights. For several more decades it was common practice for a woman to lose her job when she married and, if not then, certainly when she became pregnant.

Great strides have been made in the last 100 years liberating women from being viewed as possessions. However, somewhere along the way, the true end goal of being valued equally was lost, and many pioneers in the quest for women’s rights began to look beyond the mark. The pendulum seems to have swung to the opposite extreme, telling women they are worthless unless they are treated exactly like men with the same contributions and expectations. This attitude is just as harmful as telling women they are worth less than men. The true spirit of feminism should be that women are just as valuable as men are in their own right. They have their own strengths and talents to offer and should be valued equally for what they bring to the table as men are for what they bring to the table.

I want to be valued for who I am and what I have to offer because I am human, I am a daughter of God, and I have worth. Telling me that because I am a woman I am worthless is just as harmful and hurtful as telling me that I must not be worth the same as a man unless I act exactly like him and am treated exactly like him. We as women need to be proud of our divine qualities. The world is in need of these qualities, but the harm of modern feminism is the idea that these qualities should be dropped by everyone because they are feminine. I am proud of being a woman and realize that many feminine qualities are just what the world needs more of today.

Mormon Feminism and Mormon Doctrine

Mormon doctrine teaches, however, that “gender is an essential characteristic of individual premortal, mortal, and eternal identity and purpose” (“The Family: A Proclamation to the World”). Society is fighting against this eternal truth.

Many people have fought for women to have the freedom to choose their own futures. Free will is also considered an eternal truth by Latter-day Saints (“Mormons”), and so women choose for themselves what they want to do with their lives. However, Mormon doctrine also teaches that men and women have complementary characteristics. Both a righteous man and a righteous woman are essential to God’s plan for families.

The Church of Jesus Christ has always recognized the eternal value that women have and the vast array of talents they have to offer in building up the kingdom of God on the earth. Still, it is part of Mormon doctrine that Mormon women have the most to offer the world in raising up righteous children. This does not make women less capable in the workplace than men; it simply means there is no more valuable or meaningful work they can perform than to raise up righteous children. Many extraordinary women have managed to raise children in righteousness and to also contribute to their communities in other very meaningful ways. Men and women are seen as being of equal value, but they do not have identical abilities and strengths.

Mormon Women Doing Extraordinary Things

When the early Saints were forced to move west, they set up their own community in the desert in what was then the Utah Territory, but getting there was a long, dangerous, arduous task. Many people died; everyone who made the journey suffered. Bathsheba W. Smith, the fourth Relief Society General President, recalled what helped them through this trial:

I will not try to describe how we traveled through storms of snow, wind, and rain; how roads had to be made, bridges built, and rafts constructed; how our poor animals had to drag on day after day with scanty feed; nor how our camps suffered from poverty, sickness, and death. We were consoled … by having our public and private meetings in peace, praying and singing the songs of Zion, and rejoicing that we were leaving our persecutors far behind. We were further consoled by seeing the power of God manifested through the laying on of the hands of the elders, causing the sick to be healed, and the lame to walk. The Lord was with us and his power was made manifest daily (Autobiography of Bathsheba W. Smith, typescript, Church History Library, 13; punctuation, spelling, and capitalization standardized).

It was the faith these women had in God that got them through this trial. They supported one another; they mourned with each other when their loved ones died; they shared what little they had; and they rejoiced together when they finally arrived in the Salt Lake Valley.

When a large group of Saints were stranded on the plains in a blizzard, those who had struggled themselves to get to Salt Lake were exhorted by Brigham Young, second president of The Church of Jesus Christ, to help those who were in need. After President Young’s admonition, Lucy Meserve Smith recorded that women immediately took off all the warm clothing they could spare (e.g. petticoats and stockings) and piled them in wagons that left immediately to try and help the stranded people. This sense of immediacy in helping those in need has continued in the spirit of Relief Society.

Society Benefiting from Women’s Freedoms

From the earliest days in the Salt Lake Valley, Mormon women were encouraged to exercise a great deal of freedom. There was a whole city and community to build. Women were given the vote in all applicable matters. Many women gained higher education and served their communities as doctors, as teachers in universities, running hospitals, holding public office, and even publishing their own newspapers. However, before the United States would admit Utah into the Union as a state, the vote was taken away from Mormon women by the government, and they had to fight to get it back. This temporary setback did not deter women, though, and the first female Senator in the United States was Dr. Martha Hughes Cannon, a Mormon woman, who won the election by more than 3,000 votes—running against her own husband!

President Brigham Young urged many of the women of the church to become doctors. Zina D. H. Young was one who followed his counsel. She completed a course in obstetrics and helped deliver countless babies. She also encouraged other women to gain these skills. Many went east to obtain degrees and then came back, teaching what they had learned to others. One such woman, Emma Andersen Liljenquist, was given a blessing from a church leader that, “if [she] lived right [she] should always know what to do in case of any difficulties.” She recorded:

That promise has been fulfilled to the very letter. Many times when one of my patients was seriously ill, I have asked my Heavenly Father for assistance, and in every case it was given to me. One in particular was a lady who had just given birth to a baby and hemorrhage set in. The husband called the doctor, but he did not realize that it was so serious. I … asked the Lord to help us. The hemorrhage ceased and I did the necessary things for her. When the doctor arrived, he said he could hardly believe what had happened, but said I had done exactly what he would have done. …

… I have brought over one thousand babies [into the world]. Once again I give thanks to my Heavenly Father for His help and the strength the Lord has given me, for without it I could not have rendered this service to my sisters or our community (Our Pioneer Heritage, comp. Kate B. Carter (1963), 6:445–46).

Many prominent women who worked in the general women’s suffrage movement, including Susan B. Anthony, sought advice from Mormon women who had experience in the field.

This kind of influence continues in the world today. In 1992, the Relief Society celebrated its 150th anniversary. Local organizations were encouraged to look to their own communities for ways to serve them.

One of our Relief Society presidents went to the city council in a California city and said, “What are the things that you feel are needed in this community that we could do?” And the men said, “You mean 20,000 groups throughout this world are going to be doing this same thing?” And she said yes. And [one of the council members] said, “You’ll change the world.” And I think we did … for the better. That was one of the unifying things. And [there was] such a variety of service. … [Sisters] made lap rugs in South Africa for those elderly in the home. … They planted flowers around [a] clock tower in Samoa. And they did so many things with homeless shelters or providing books for children or painting homes for unwed mothers, that sort of thing. We felt that throughout the world these community service projects were a great thing, both for the sisters and for the community (Elaine L. Jack, interview by Julie B. Beck, Feb. 10, 2009, transcript, Church History Library).

Mormon Women Today

Mormon women are highly valued and respected. Mormon doctrine has always taught this principle. However, the Lord has created men and women as complementary to one another to help fulfill His purpose for all of us. We need each other to be complete and to reach a full level of joy. Men and women both have important things to offer and critical roles to fill, but they need to fill the roles the Lord has created for them.

Another observation Elder Christofferson made helps me to grasp the bigger picture of how we are meant to work together, “In blurring feminine and masculine differences, we lose the distinct, complementary gifts of women and men that together produce a greater whole.”

There is a lot of discussion among the few women who don’t clearly understand how God’s Church works about allowing women to hold the priesthood. Many other Christian denominations have made changes in their structure to allow for this. It surprises me when I hear Mormon women who say they felt left out by not being allowed to hold the priesthood. I have never felt this way.

One key difference between priesthood in the Mormon Church and other Christian denominations is that our clergy is unpaid. All who serve in any capacity in The Church of Jesus Christ of Latter-day Saints do so as volunteers. There are many, many areas in which women serve and do so very well. However, in Mormon doctrine, it is only worthy male members of the church who hold the priesthood. Men are the patriarchs of the family, and it is really on the family that the whole structure of the Church is based. Following God’s pattern,

Marriage between man and woman is essential to His eternal plan. Children are entitled to birth within the bonds of matrimony, and to be reared by a father and a mother who honor marital vows with complete fidelity.4

Thus, if we follow God’s plan, every home will have a worthy priesthood holder in it. There is no need for two to lead the home. This is not part of doctrine, this is my personal feeling. What it really boils down to is that God has declared this to be His will, but it is equally important to recognize that He has provided for all His children to have access to the blessings of the priesthood.

I understand that God loves me just as much as anyone else. I also understand that His plan is set up in His own way. Even if we may not understand everything all the time, there is a purpose for how He has decreed His gospel is to be organized on this earth. I do not feel in any way deprived of blessings because I cannot hold the priesthood. No man who holds the priesthood can use it to serve himself. I am able to receive all the blessings from the priesthood which any man may receive. My personal feeling is that I have enough responsibility on my plate as it is without worrying about priesthood responsibility on top of everything else.

I also recognize and am comforted by the fact that The Church of Jesus Christ of Latter-day Saints is, in fact, the restored gospel of Jesus Christ. He is in charge. No movement in the church is going to change His eternal doctrine. The doctrine and principles of His gospel are unchanging. If He decides to make a change in practice, like allowing all worthy men to hold the priesthood,  then He will direct that change; no one can force it.

I am grateful to be a woman in The Church of Jesus Christ. I am grateful to be valued and to be shown my eternal potential. I know my Heavenly Father loves me and values me. That is enough to sustain me through others’ doubts and questions.

If you want to gain a better understanding of the Mormon doctrine regarding women, the family, and God’s plan for each of us, read, “The Family: A Proclamation to the World.” Meet with Mormon missionaries to ask them questions and to learn more.

dwhite

Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

The following is an account of the Haun’s Mill Massacre as told by Austin’s widow and their son John.

A Mob Attacks

In the fall of 1838, mobs in the area were threatening to burn down the mill because it ground corn for members of The Church of Jesus Christ. “All the mills in that part of the country refused to grind for them as they were owned by the mob parties, hoping to starve them out.” Because of the threats, a few of the brethren volunteered to guard the mill. This they did for several days and nights as the mob kept repeatedly threatening violence. Finally the mob leaders agreed to meet with some of the Mormons to see if they could work out a compromise. On the day appointed, a fixed number of brethren were at the mill, hoping to work out a settlement and anxious to restore peace.

The mob party, however, did not make their appearance, but as the day was drawing to a close, a company of some two or three hundred strong partly sheltered from observation by the heavy timber near by; our brethren immediately hoisted a white flag. When the mob saw the flag they knew they had been discovered, they rode rapidly on lead by Baregard and Comstock. On their arrival at the mill one of them, without saying a word to our men gave orders for the men to fire, which order was obeyed. Their leaders then said, “All who desire to save their lives and make peace run into the blacksmith shop,” which was immediately surrounded by the infernal assailants who commenced firing between the logs as there was no chinking between them. They also fired through an opening made by sawing out a log for light. Several were killed in the shop, my father being one of them.

Several bullets were shot into his body, breaking both thigh bones. Some of the brethren thus shot down were dragged out into the yard that their murderers might have a better chance and more room to st[r]ip them of their clothing. All who had boots and coats were rifted of the articles. My father had on a new pair of boots that fit him tightly and in an effort to get them off he was dragged in his mangled condition. This cruel treatment must have caused him excruciating pain.

The brethren seeing that the mob party was so numerous and blood thirsty were useless to make any defence [sic]. Their only safety was to make their escape as best they could, which they did by fleeing into the woods or brush or where ever they could conceal themselves. When the mob had murdered all they found and robbed them of their clothing they retreated.

After darkness had come on the brethren who were hiding began to make search of those who had been killed and wounded. My father was found and carried into Haun’s house, where he died about twelve o’clock that night. During the night they kept up the search as best they could for in the darkness the wounded were found only by their groans. All that were found were taken into Haun’s house as soon as possible to protect them from hogs, which the woods were full of.

Blood Red Mist Arises

 While the men had gone to meet with mob leaders, Nancy Elston Hammer was home, anxious about what was happening.

At the time of this occurrence I was in my ninth year of age. I wish here to relate a circumstance which occurred at the time of this bloody deed was being enacted. I stood in the yard with my mother and Aunt York, my cousin, Isiah York and some of the smaller children of our two families. Our anxiety, of course, was great [as] to the fate of the brethren at the mill, knowing that Father and Uncle John had gone to assist in its protection, and to help those of our friends who lived there.

Looking eagerly in the direction of the mill, a crimson colored vapor like mist, or thin cloud ascended up into the sky, apparently as high as our eyes could see. Precisely from the place where we knew the mill to be. This angular Phenomenon like a transparent pillar of blood remained there for a long time, just how long I am unable to state, but it was to be seen by us far into the night. At that hour we had not heard of what had happened at the mill.

As quickly as Mother & Aunt York saw this blood-like token they commenced to wrong their hands and moan, declaring that they knew their husbands had been killed. Our uneasiness through that night was too great to describe. When daylight came my cousin rode to the mill to find out the facts of what had happened. On arriving he learned concerning the massacre and brought back word as quickly as possible. The following morning my cousin and myself went to the mill and found that the dead had been buried in the well. We found the hat of Uncle York with bullet holes in both sides showing he had been shot in the head.

Faith Endures Through Tragedy

Mob persecution continued after this tragic day. Eventually, the members of The Church of Jesus Christ were forced to leave the area—with only ten days’ notice. The family had one wagon and a blind horse to move them to Illinois. Most of the Church members were barefoot or wrapped their feet in rags to protect them from the frozen ground. John writes:

There was scarcely a day while we were on the road, that it did not either snow or rain. The nights and mornings were very cold for our unsheltered and exposed condition. It is a marvel to me to this day how we endured such fatigue without being disabled by sickness, if not death. But that merciful being who sheltered us, and gave us courage took us to our destination.

My mother seemed to be endowed with fortitude and resolution and appeared to be inspired to devise ways and means whereby she could administer comfort to her suffering children, and keep them in good spirits. Her faith and confidence had ever been great in the Lord, but now when all this weight and responsibility had fallen upon her, with no husband to lean upon, she felt indeed that God was her greatest and best friend. She realized that He, and He alone must be the deliverer of herself and her family. …

During the last years of her life her mind was much occupied in reviewing her long and useful life. In conversation with her children and friends, she expressed much satisfaction that she had acted her part so well and that the Lord had been merciful in giving her the light of His Holy Spirit, which had been a lamp at her feet, to direct her course safely through the dark perils of life.

Lisa M.

I am a wife and mother of 4 beautiful children in a small town in the mountains of Idaho. We ski as a family in the winter and camp, fish, and go to the beach in the summer. I’m a lifelong member of The Church of Jesus Christ of Latter-day Saints, and I am grateful for the Savior and the blessings of the gospel in my life.

Lorena Washburn (1860-1945) was born in Manti, Utah, five years before the Black Hawk War. Her family belonged to The Church of Jesus Christ of Latter-day Saints (often inadvertently called the Mormon Church). Her parents Abraham and Flora Gleason Washburn were Mormon pioneers and emigrated from Nauvoo, Illinois, to Salt Lake City, Utah, in 1848.  Brigham Young, president of The Church of Jesus Christ, called the Washburns to settle Manti in 1849 after Ute chiefs Wakara and Sowiette visited him asking for permanent settlers in the area. In 1865, the Chiefs became uneasy as settlements expanded. Because of starvation among the Utes, a few of them began stealing the Mormons’cattle. On April 9, 1865, in Manti, at a meeting between the Mormons and the Utes discussing the cattle thefts, an altercation ignited the violence. Black Hawk, an Indian brave, successfully united neighboring tribes against the Mormons.

My Memories of the Black Hawk War

I was just a small child when the Black Hawk War with the Ute Indians began in April, 1865. We lived in Manti, Utah.  All the people living in the east part of town were told to move onto our street or into houses not farther east than the second row of blocks east of Main Street. That would make it easier to defend the town against the Indians.

In our home there was one large living room, a bedroom, and a kitchen. Under the living room was a large cellar with a trap door in the living room. During the war, we were in danger of Indian attacks at any time of day or night. Mother told us and the neighborhood children to be  on the lookout in the daytime. If we saw a group of horsemen coming at any time, we were to all run to our house and she would hide us in the cellar.  We had one such scare. A large group of horsemen came riding around Temple Hill and came galloping up our street. We all ran and were quickly hidden in the cellar. Then Mother discovered that it was a scouting party who had been out looking for Indians.

South of Manti the country was covered with an alkali called saleratus. It was crude soda and supplied Utah with soda. It was used in combination with lime and a solution made from wood ashes to make soap.  One day during the Indian War, Father was going to get a load of it. He told us children we could go along, as he was just going a little way from town.  When we

got there, Father and the boys were busy shoveling it into the wagon and we smaller ones were dipping it up with tin plates.  All at once Father looked to the south and saw horsemen coming over a hill. They were too far off for us to tell if they were Indians or whites. It didn’t take us long to hop into the wagon. Father made the ox team run until we were well into town. Again, it was a scouting party returning.

The worst possible sound at that time was the sound of the big bass drum in the night. That was the signal of trouble. Perhaps the Indians had stolen some cattle or attacked some traveler. Perhaps they were attacking our town. The drum was the signal for every man in town to hurry to the public square to do his part, if need be, in fighting the Indians.

The majority of the locks on the house doors were very primitive in those days, they consisted of a long wooden latch on the inside, with a catch nailed on the door casing for the latch to fall into, and just above the latch was a small hole in the door through which a buck skin string was put to the outside of the door. You pulled the string and the latch would fly up and the door opened. On occasions when the men were all called out in the night time the mother or some member of those left in the house would pull the string inside and all hands would begin to move a large flour box or the heaviest movable thing in the house against the door for greater protection.

While the men were gone, the women and children huddled in dark corners, hiding and hoping that the Indians were going some other way. They stayed hidden until some of the menfolk returned to give the word that they were not in danger. When we finally got to bed again, we were always so excited that it was almost impossible to get back to sleep.

[Father] had an old style flint lock musket with a bayonet on the end, which he had used as a member of the Nauvoo Legion, but when the Indians got on the war path he sold a fine ox valued at forty dollars for a new Ballard gun.

At one time a group of Indian prisoners were lodged in the Manti jail which was the upstairs of the old court house. This was near our home.  The Indians were chained up and so considered helpless so far as making an escape was concerned. The people took turns cooking food for them. It was delivered to the guards at the jail. The members of the guard took the food to the prisoners up a back stair on the east side of the old court house to an upstairs door in the jail room.  The place was heavily guarded, but in some unknown way the Indians had gotten a knife. They made the knife into a saw and at last sawed their chains in two. One day, as the guard opened the door to pass the food in, the Indians rushed and overpowered him and the other guards nearby. They jumped from the stair and headed east toward the mountains. Other guards on the ground sent a shower of bullets after them.

My sister, Huetta, lived east of the jail. When the firing started she looked out of her back door. She saw the Indians, with the guard after them, running straight for her open back door. She was too frightened to move. Her husband grabbed her and held her against the inside of the adobe wall, away from doors and windows and out of the way of stray bullets. Luckily the Indians passed the house without coming in.

The Indians hadn’t gotten out of town; instead they hid in corrals and among haystacks. Darkness came on. There was no moon and it was really dark. There were few lanterns to be had. Every man in town who was brave enough was out hunting Indians in the eastern part of town, while the women and children in that part of town sat or laid [sic] on the floor below the range of the windows, that they might be protected from bullets which might come through the windows. Our large living room floor was filled with people. One of our neighbors came running with his whole family of children to our house as soon as the fleeing Indians and guards had passed his door. His family stayed there until the trouble was over.

There were other battles near town and many scares.  Men were killed. We had guards posted along the road.  One night the guards heard someone coming along the road. “Who goes there?” they called. There was no answer. The guard got ready for trouble. They called again. Still no answer. A guard called out, “Answer or I’ll shoot!”  Suddenly a voice came out of the darkness. “Oh, ve is yust two peoples going to the south.” It was a couple just arrived in Utah from Norway or Sweden. They had been traveling at night, since they thought that was safer.

Another day of awful excitement was the day that the Indians on their way from the Ephraim east mountains going after the herds of cattle in the region of San Pitch River had killed people in the Ephraim fields. A messenger arrived at Manti in a very short time, and the news spread like wild fire. Men, women, and children filled the streets. The more excitable ones were crying, others trying to soothe them.

There were a few Indians who had worked for [Father] prior to the war, and some of them loved him dearly for his kindness to them and his honesty in his dealings with them. Among them was Indian Joe, a chief and on a few occasions when the whites were in battle with them or very close on their trail he would call to some men whom he knew and send a message to [Father] and others of his dear friends. On some occasions when cattle were being driven off, he would turn back some that had the brand of his special friends on them. It was understood quite generally among the men that he was a friend of the whites.

Years after that war Indian Joe met some of [Father]’s sons in Grass Valley and he hugged and kissed them for the love which he bore for their father. On one occasion after [Father] moved to Monroe the son of Indian Joe, who was now a chief, brought his band of Indians there and when he saw [Father] he was overjoyed and gave him his finest buffalo robe as a token of his father’s great love for him.

A few months after the treaty of peace was signed with Black Hawk and his warriors, one late afternoon I was sitting near the hearth in our living room with my back toward the open door. I heard a light footstep and turned quickly and, to my amazement and horror, there stood two large Indian men in the doorway grinning at me. They were the first Indians I had seen since the war. I was so terrified that I never knew how I got past them and out into the garden where Mother and the rest of the family were.

In the fall of 1868 or 69, Mother went to Utah County to dry fruit and put up preserves. She took me with her. My brother Hyrum drove the ox team. We camped in Salt Creek Canyon one night near where some people had been killed during the Indian war. That event had been talked about after we made our camp that evening. I scarcely slept a wink during that night. Early next morning I was up and dressed, waiting for the folks to go on. And wondering if we would ever get out of that canyon alive.  I saw a carriage coming toward us and ran out and hailed it and asked the driver how much farther it was through that canyon. My people laughed heartily and could not imagine what prompted me to run out and stop a passing stranger.

Delisa Hargrove

I am a member of The Church of Jesus Christ of Latter-day Saints. I have moved 64 times and have not tired of experiencing this beautiful earth! I love the people, languages, histories/anthropologies, & especially religious cultures of the world. My life long passion is the study & searching out of religious symbolism, specifically related to ancient & modern temples. My husband Anthony and I love our bulldog Stig, adventures, traveling, movies, motorcycling, and time with friends and family.

Nauvoo, sometimes called the city of Joseph, was central to the heritage of The Church of Jesus Christ. The historical marker will be built at the Trail of Honor Park in Black River Falls, Wisconsin. It will sit near the mills where Latter-day Saints harvested more than one and a half million board-feet of lumber and then floated it down the Black River to Nauvoo some 400 miles away. The Choir will dedicate the site June 19, 2013. Ron Jarrett, president of the Choir, said:

The sacrifices of these logging pioneers are not well known, even among Church members. We wanted to honor these unsung heroes by singing their praises. [1]

Settling in Nauvoo

At the beginning of 1839, the early members of The Church of Jesus Christ were being forcefully evicted from their homes in Missouri under threat of violence. They found refuge in Illinois and were able to purchase land along the banks of the Mississippi, including a small town called Commerce. There were only a handful of dwellings at the time, and the land was swampy. The Prophet Joseph Smith, the first president of The Church of Jesus Christ, renamed the town Nauvoo, a Hebrew word meaning “beautiful.” The pioneers drained the swamp, platted the land, and began building up the towns. The state Legislature granted the Nauvoo Charter, which gave the Latter-day Saints the right to establish the local government as well as a local militia, a municipal court, and a university. The Prophet Joseph extended a call to members of the Church to gather to the area, and they came by the thousands. [2]

Between 1839 and 1846, Nauvoo grew from “a humble town with one stone house and a few poorly constructed cabins to a metropolitan city rivaling the population of Chicago.” During this period of rapid growth, the Latter-day Saint pioneers built more than 2,500 homes as well as countless other business establishments, including stores, mills, and public and Church buildings. [1] The Latter-day Saints were also encouraged to beautify their homes and their city by planting and cultivating trees, vines, and bushes. [3] The most ambitious architectural projects were the Nauvoo House (which was a large hotel built to accommodate strangers who came to the city to learn about the Latter-day Saints) and the Nauvoo Temple—the Latter-day Saints’ place of worship. [1]

Mission to the Wisconsin Pineries

The decision to construct both the Nauvoo House and the Nauvoo Temple at the same time greatly increased the need for more lumber. However, lumber was scarce in the area, and imported lumber was too expensive for the Latter-day Saint pioneers’ limited financial resources. Church leaders received reports that they could obtain quality, inexpensive lumber in Wisconsin. Thus, the decision was made to send men up there to establish sawmills. A small contingent of 32 pioneers traveled to Wisconsin in September of 1841, and within four years an estimated 200 Church members were working in the mills and logging camps. Ultimately, the Church members in Wisconsin operated four sawmills and six logging camps to supply the mills. [1]

The work was difficult and the conditions were often harsh. Substantial amounts of food were required to sustain not only the people but also their livestock, which were essential to the work. The first season—before the pioneers planted gardens—the loggers’ diets mainly consisted of salt pork, flour, and potatoes as well as the game, fish, berries, and nuts when they could be found. [1]  Winters were especially hard as heavy snows made it difficult to obtain supplies. Allen Joseph Stout, who was a carpenter, wrote of his experience during the winter of 1843–44:

About the last of Mar. [1844] our provisions gave out, so as to leave us quite hungry. Some ate an ox after he had been dead three weeks and I cut of [sic] a piece and salted it and set it away but it stank so that it made me sick, and just as I was done fixing my stinking meat two sled loads of flour hove in sight so I did not eat any of that old carcas [sic]. (Dennis Rowley, “The Mormon Experience in the Wisconsin Pineries, 1841–1845,” BYU Studies, 32(1–2), p. 133.)

The pioneers “harvested an estimated one and a half million board feet of milled lumber, over two hundred thousand shingles, and an inestimable number of loose logs, hewed timber and barn boards. The short, straight and relatively mellow Black River floated a dozen lumber-laden rafts 400 miles to Nauvoo.” [1]

Through the remarkable labor and the many sacrifices of the loggers in the Wisconsin pineries, members of The Church of Jesus Christ were able to build and beautify their city. Members in the area remember the sacrifice their forebears’ made to help build a “City Beautiful” as well as a temple to their God. Mary Jurgaitis, a member of The Church of Jesus Christ who lives half a block from one of the logging sites, said:

They came here to honor God. I like to imagine the loggers’ satisfaction at the moment they came around the last bend in the Mississippi and the Nauvoo Temple was brought into their view. What a thrill that must have been for them. [1]

Additional Resources:

Picturing history: Historical marker commemorating Mormon pioneer loggers dedicated at Neillsville, Wisconsin

Black River Falls

Lisa M.

I am a wife and mother of 4 beautiful children in a small town in the mountains of Idaho. We ski as a family in the winter and camp, fish, and go to the beach in the summer. I’m a lifelong member of The Church of Jesus Christ of Latter-day Saints, and I am grateful for the Savior and the blessings of the gospel in my life.