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Parley E Pratt: Father of Mormon Pamphleteering

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Parley E Pratt: Father of Mormon Pamphleteering Peter Crawley Parley E Pratt: Father of Mormon Pamphleteering A few years back fifty LDS academics were asked to list the most eminent intellectuals in Mormon history. B. H. Roberts and Orson Pratt were most fre- quently nominated. James E. Talmage and John A. Widtsoe ranked fifth and sixth just below Joseph Smith and Sterling McMurrin. Parley Pratt was a dis- tant ninth.1 Today Parley is remembered mainly as a writer of hymns, the author of a lively autobiography, or as "one of the great explorers, orators, and missionaries of the Mormons." 2 His Voice of Warning and Key to The- ology — suitably edited — are reprinted more as memorabilia than as im- portant pieces of gospel exposition. Forgotten is the fact that this composer of hymns all but single-handedly invented Mormon book writing. More than this, the arguments he put in print one hundred and forty years ago — although now unrecognized as his — have become a permanent part of modern Mormonism. To measure Parley Pratt's achievement, it is helpful to review the circum- stances surrounding the writing of his first books. This, in turn, begins with some mention of the so-called primitive gospel movement, a part of the reli- gious milieu in which Mormonism was born. The primitive gospel movement was really a collection of diverse, independent movements which arose in New England, the South, and the West between 1790 and 1830 in response to the revivalism and sectarian conflict that characterized evangelical Protestantism. Certain attitudes tended to be shared by the various components, among them a biblicist point of view; the rejection of Galvinist predestination; an anticipa- tion of mass conversions foreshadowing an imminent Second Advent; a belief that the established churches were corrupt departures from the original, primi- tive Christian faith; and the belief that religion should be more personal, more independent of organized, hierarchal institutions. One other attitude is espe- cially pertinent. Primitive gospelers tended to be anticreedal: Deploring the disunity and conflict among the established churches resulting from widely dif- fering interpretations of the Bible, they attacked this problem, not by imposing an authoritarian statement of doctrine, but by eschewing any dogma beyond the most fundamental principles enunciated in the scriptures.3 PETER CRAWLEY teaches mathematics at Brigham Young University and is a serious col- lector of Mormon Americana. This paper, that of David Whittaker's, and the response of E. Robert Paul which follow were delivered in a session on early Mormon intellectuals at the Mormon History Association, Ogden, Utah, 8 May 1982. 14 DIALOGUE: A Journal of Mormon Thought Primitive gospel leanings are clearly discernible in Joseph Smith's parents and grandparents as well as in those who surrounded him during Mormonism's earliest months. David Whitmer's account of the birth of the Church describes a loosely organized, anticreedal group of "seekers" in which Joseph Smith was distinguished only by his "call" to translate the gold plates. Whitmer, who re- flected the most apparent primitivistic orientation, felt that the Church was as organized as it needed to be during the eight months preceding its formal orga- nization on 6 April 1930, that in this embryonic state it was closer to the primi- tive ideal than at any other time in its history.4 Mormonism differed from other primitive gospel movements, however, in a number of significant ways. It rejected the infallibility of the Bible and accepted the Book of Mormon as a new volume of scripture. More funda- mental, this loosely organized, anticreedal group of seekers centered on a man who spoke with God. Other primitive gospelers — the Vermont lay preacher Elias Smith for example — began their ministries as a result of personal visions. Joseph Smith, on the other hand, continued to receive revelations throughout his life. As new converts were drawn into the fold and Joseph Smith's revela- tions multiplied, his stature in the new church inevitably grew to a position of overwhelming preeminence, and his revelations took on the weight of scripture and became part of an expanding body of dogma. In an anticreedal church, a growing body of dogma produces fundamental tensions. And a significant part of the history of Mormonism's first decade can be viewed as the ebb and flow of these tensions which ultimately were resolved only by the excommunica- tion of David and John Whitmer, Oliver Cowdery, and Martin Harris in 1838 and the Church's move to Nauvoo the next year.5 Moreover, the anticreedalism of the early Church insured that little of the developing theology would be openly discussed or written about until the Church settled in Nauvoo. Al- though Mormonism began with a book, few others were written during this first decade that dealt with any aspect of Mormon theology.6 On the two occa- sions when the Church attempted to print the revelations to Joseph Smith in book form, these stresses broke into the open.7 The preface of the 1835 Doc- trine and Covenants alludes to these tensions and to the reluctance of the early Mormons to solidify the gospel in print: "There may be an aversion in the minds of some against receiving any thing purporting to be articles of religious faith, in consequence of there being so many now extant; but if men believe a system, and profess that it was given by inspiration, certainly, the more intelli- gibly they can present it, the better. It does not make a principle untrue to print it, neither does it make it true not to print it." It was against the backdrop of these attitudes that Parley Pratt journeyed to New York City in July 1837. The Mormon economy in Kirtland was in a state of collapse; dissension was rife. Parley himself had been touched by the Kirtland apostasy. And in an act of renewal he fled to New York to preach the gospel and purify himself. Few New York doors opened to him, so impelled by the literary instincts within him, he retired to his room to write. In two months he produced the most important of all noncanonical Mormon books, the Voice of Warning.8 CRAWLEY: Parley P. Pratt: Father of Mormon Pamphleteering 15 This was not quite the first Mormon tract nor was it the first outline of the tenets of Mormonism. A year before Orson Hyde had published his single- sheet broadside Prophetic Warning in Toronto which enumerated the judg- ments to accompany the Second Advent — and avoided any mention of the Latter-day Saints. Two years before that, Oliver Cowdery had published a one-page outline of the beliefs of the Mormons in the first issue of the Kirtland Messenger and Advocate. But Cowdery's guarded outline could just as easily have represented any evangelical Christian sect and seems to have been written to underscore the similarities between Mormonism and other Christian denomi- nations. Voice of Warning emphasized the differences. More significant, it erected a standard for all future Mormon pamphleteers by setting down.a formula for describing Mormonism's basic doctrines and listing biblical proof- texts, arguments, examples, and expressions which would be used by others for another century. It was, finally, the first use of a book other than the standard works to spread the Mormon message. Three months after Voice of Warning was published, the proselytizing effort in New York City was bearing fruit. A growing congregation of Latter- day Saints met in a room outfitted for them by a local chairmaker, David W. Rogers, and a few copies of Voice of Warning were in circulation around the city. The inevitable counterattack by the sectarian clergy came quickly. La Roy Sunderland, editor of the Methodist Zion's Watchman, attacked the Mormons in an eight-part article (January 13-March 3, 1838). Sunderland based his series on the father of all anti-Mormon books, E. D. Howe's Mormonism Un- vailed [sic] (Painesville, Ohio, 1834); and he quoted freely from the Book of Mormon, Doctrine and Covenants, and Voice of Warning. When Mormonism Unvailed was first published, the Mormons all but ignored it. One finds only four or five passing references to it in the entire three-year run of the Messenger and Advocate. But in New York City, away from the main body of the Church, having felt the power of the press and seeing his own work attacked in print, Parley Pratt could only respond in kind. In April 1838, just before he left New York for the new Mormon colony at Far West, Missouri, he published his re- sponse to Sunderland, Mormonism Unveiled: Zion's Watchman Unmasked, and Its Editor Mr. L. R. Sunderland, Exposed: Truth Vindicated: the Devil Mad, and Priestcraft in Danger! This 47-page pamphlet marks another biblio- graphical milestone; it is the first of a vast number of tracts written in response to anti-Mormon attacks. And like Voice of Warning, it established a formula that would be followed by Mormon pamphleteers for another century, balanc- ing a defense of Mormonism's sacred books and its doctrines with an assault on the religion of the attacker. Parley reached Far West in the spring of 1838. There he found the colony wracked by the same dissension from which he had fled the year before. Within six months anti-Mormon violence had driven the Latter-day Saints from Mis- souri, and some of its leaders, including Joseph and Hyrum Smith, Sidney Rig- don, and Parley Pratt, were beginning terms of many months in Liberty and Columbia jails. For Parley the months of solitude in Columbia Jail meant a time to write; 16 DIALOGUE : A Journal of Mormon Thought and before he escaped on 4 July 1839, he produced a number of hymns and two significant essays.
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