GW Winter 2015-16

Total Page:16

File Type:pdf, Size:1020Kb

GW Winter 2015-16 Volume XXVII , Number I Winter 2015-16 From Our Readers THE SEED OF JOSEPH: A STORY OF GENETICS, FAITH, AND ENDOGAMY IN THE MOUNTAIN WEST (AN ETHICAL DILEMMA) Doctors Mark Hueftle, Colleen By Reuel Jake Measom (Winner of the 2014 Student History of A Disease Essay) Morris, and Arrah Curry acknowl- And cursed shall be the seed of him that mixeth with their seed; for they shall be cursed even with edged the same cursing. And the Lord spake it, and it was done. The Book of Mormon appreciation of our efforts to record Nevada history of In 1990 pediatric neurologist Dr. only 13 cases had been docu- medicine. Theodore Tarby at Arizona State’s mented—a deficiency of an Patricia D. Cafferata, Esq. Children’s Rehabilitative Services, enzyme in the metabolic process writes, “Thanks for dedicating your saw patients from the polygamist of the Krebs Cycle. article about Vietnam to Treat and settlement of Colorado City, Ari- The boy lacked fumarase, an the others who served there.” zona. Despite being well seasoned essential enzyme for production It was brought to the editors’ in practice, Dr. Tarby was reminded of energy. The cause was un- attention by Dr. Tom Brady that of the vastness of disease when a known Dr. Tarby took a family Dr. Jack Pershing (Carson City) woman from Colorado City carried history and discovered a daughter was a Vietnam veteran. We regret in her young son. Dr. Tarby quickly diagnosed with “cerebral palsy.” that we were unable to find all of saw something was amiss and He saw that she had the same the names of Vietnam doctors mental retardation was obvious. condition as her brother, disprov- from southern and rural Nevada. If Even the untrained eye could see ing that fumarase deficiency was a you have such information please the physical abnormalities, particu- random chance mutation. A let us know so that we can ac- larly the boy’s misshapen skull. Dr. reality was soon recognized—the knowledge them in a future edition Tarby was positive that this was not genes were inherited through of Greasewood Tablettes. a case of cerebral palsy or Down selective breeding. These genes syndrome and sent a urine specimen were located in the fundamentalist to Dr. Steve Goodman at the Mormon settlement of Colorado University of Colorado. Dr. City, a place where blood lines Goodman discovered a highly were braided by arranged marriage unexpected condition so rare that and inbreeding. John Yeates Barlow founded propagate the problem, the hence both parents possessing the Colorado City, originally called community did not take heed. gene increased the likelihood of Short Creek, in the 1920s. The In 1937 Hans Adolf Krebs its occurrence. Aleck and the settlement was the result of a established and formalized the others describe the effects of the schism within the Mormon Church concept of the citric acid cycle– disease in detail. The disease following the 1890 Manifesto by also known as the tricarboxylic causes seizures, hypotonia, and Church President Wilford Woo- acid (TCA) cycle or the Krebs early onset encephalopathy, but druff that disbanded polygamy as Cycle—as a cornerstone in the key to diagnosis is excessive a felony. The practice, originally human’s metabolic processes. Its urinary fumaric acid. taught by Mormon founder Joseph role in creating useful coenzymes The researchers traced the Smith, was considered an essential from carbon-based molecules is defective gene to Joseph S. Jessop step in attaining the highest degree crucial for life. A paper in the and wife Martha. They discov- of heavenly glory, a place in the The Mitochondrion states, “This ered the extent of the gene’s Celestial Kingdom. Government pathway is so crucial to the distribution and demonstrated pressure and exclusion from metabolism of living cells that that most of the residents are statehood moved Mormon leaders any significant defect is incom- related to the patriarch. They to abolish the practice, but many patible with life.” A few years discussed the situation with considered polygamy to be man- before Dr. Tarby stumbled on church leaders and explained that dated by God and felt that Presi- fumarase deficiency, a defect intermarriage produced children dent Woodruff had fallen into sin. existing in the TCA cycle was with disabling abnormalities. Thus, accordingly they sought believed to be an impossibility Their warnings fell on deaf ears solitude in the wilderness. and incompatible with life. and town members were con- Joseph Smith Jessop followed Donald Whelan described the vinced that it was in the water or John Y. Barlow as the community condition in 1983 when he and a result of older women having leader. Jessop, a deeply religious his colleagues reported on 2 babies. Historian Bistline stated, man and a patriarch within the adult siblings with fumaric “It is something that is simply not Mormon priesthood, married his aciduria and mental retardation. talked about.” It is a taboo first wife, Martha Moore Yeates in They discounted an inborn error extending from the belief that 1889. They had 14 children and of the fumarase enzyme, citing physical maladies are a manifesta- did not know that mixing their two that the only place fumarase has tion of God’s indignation towards bloodlines would cause fumarase a function is in the TCA cycle, sin. Despite the polygamists’ deficiency. This became obvious and any error would be disas- indignation, Doctors Tarby and when their 12th daughter married trous. The enzyme defect was Aleck convened a meeting and her second cousin, John Y. Barlow. not recognized until 1986 when laid out what it would take to In the Fundamentalist Latter Arthur Zinn reported an infant eradicate the condition. These Day Saints (FLDS) a prophet male with severe early onset measures would require the governs the community, and encephalopathy. Zinn became genetic screening of members important decisions go through convinced that the boy’s condi- and the prohibition of marriage him, including marriages. To tion was fumarase deficiency. between carriers of the gene. It maintain “pure bloodlines” ap- Doctors Tarby, Kirk Aleck, also meant that families showing proximately 80% of the commu- and a team of physicians from the condition should cease having nity is related to Joseph S. Jessop St. Joseph’s Children Hospital in more children. The FLDS did not or John Y. Barlow. Benjamin Phoenix went to Colorado City. accept these conditions. Bistline, a historian and former The result was a landmark study The community was not member of the Short Creek po- on fumarase deficiency and the willing to make changes because lygamist community, labels the largest documented cluster in the the condition is uncommon. issue “religious totalitarianism.” world. They reported 8 cases and Bistline, who married into a mix Despite the discovery of fumarase thought there might be more. of the Barlow and Jessop line, deficiency and repeated warnings The disease is inherited in an described two of his nieces with that the practice of endogamy will autosomal recessive fashion; the disorder. He stated that he was lucky that none of his children community resulting in a no signs of altering their religious possessed the malady. He felt his higher likelihood of inbreed- practices, an ethical question is progeny were able to “over power” ing. This could result in an raised. What is the role of the the Jessop line. He alluded to the increased opportunity for scientific community and govern- notion that there is a negative conno- propagation of the defective ment to protect the unborn and tation with the Jessop line in con- gene. prevent practices known to cause junction with the illness. Whether the As there is no cure for the genetic diseases? polygamist community believes the condition, and the FLDS show condition to be due to past transgres- sion is unknown, but some believe that the seed of Joseph S. Jessop is Dr. Hugh Collett Family Donates Leonardo cursed. What is known in the scien- da Vinci Anatomical tific community is that as long as intermarrying continues the condi- Etchings To The School Of Medicine tion will grow. The Collett family donated in When Dr. Tarby conducted the seven years, as did Dr. George A. June 2015 anatomical etchings by Collett, who came to Elko 11 study, FLDS prophet Warren Jeffs, Leonardo da Vinci to the December 1946 after practicing in who had not been seen since 2003 University of Nevada School of Crawfordsville, Indiana. He died and is now incarcerated, was part of Medicine. They are now suddenly at 63 years of age after the community. To prevent the displayed in Savitt Library at the practicing in Elko for 7 years. His children from being photographed entrance to the History of dreams for a future medical center the doctors conducted the clinic in Medicine Library. Elko’s Dr. were promoted under his dynamic Arizona, but they feared the distance George A. Collett collected the leadership. He was also involved in also would inhibit genetic counseling. etchings over 80 years ago. civic affairs and was named president Colorado City’s religious influence Leonardo da Vinci made the of the Elko Chamber of effects the medical community and muscle-skeletal drawings around Commerce. 1510, and in 1796, John government officials in protecting Elko’s medical heritage was Chamberlaine published his primarily due to the standard of future progeny. People have religious Imitations of Original Designs by medical and surgical care of the freedom rights that can cause propa- Leonardo da Vinci, with etchings by earlier partnership of Dr. A. J. Hood, gation of a terrible illness. Sadly, Francesco Bartolozzi. The original Dr. Charles Secor, and Dr. R. P. obedience to their beliefs, such as etchings are on display at the Roantree.
Recommended publications
  • The Secret Mormon Meetings of 1922
    University of Nevada, Reno THE SECRET MORMON MEETINGS OF 1922 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History By Shannon Caldwell Montez C. Elizabeth Raymond, Ph.D. / Thesis Advisor December 2019 Copyright by Shannon Caldwell Montez 2019 All Rights Reserved UNIVERSITY OF NEVADA RENO THE GRADUATE SCHOOL We recommend that the thesis prepared under our supervision by SHANNON CALDWELL MONTEZ entitled The Secret Mormon Meetings of 1922 be accepted in partial fulfillment of the requirements for the degree of MASTER OF ARTS C. Elizabeth Raymond, Ph.D., Advisor Cameron B. Strang, Ph.D., Committee Member Greta E. de Jong, Ph.D., Committee Member Erin E. Stiles, Ph.D., Graduate School Representative David W. Zeh, Ph.D., Dean, Graduate School December 2019 i Abstract B. H. Roberts presented information to the leadership of the Church of Jesus Christ of Latter-day Saints in January of 1922 that fundamentally challenged the entire premise of their religious beliefs. New research shows that in addition to church leadership, this information was also presented during the neXt few months to a select group of highly educated Mormon men and women outside of church hierarchy. This group represented many aspects of Mormon belief, different areas of eXpertise, and varying approaches to dealing with challenging information. Their stories create a beautiful tapestry of Mormon life in the transition years from polygamy, frontier life, and resistance to statehood, assimilation, and respectability. A study of the people involved illuminates an important, overlooked, underappreciated, and eXciting period of Mormon history.
    [Show full text]
  • Journal of Mormon History Vol. 22, No. 1, 1996
    Journal of Mormon History Volume 22 Issue 1 Article 1 1996 Journal of Mormon History Vol. 22, No. 1, 1996 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (1996) "Journal of Mormon History Vol. 22, No. 1, 1996," Journal of Mormon History: Vol. 22 : Iss. 1 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol22/iss1/1 This Full Issue is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Journal of Mormon History by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Journal of Mormon History Vol. 22, No. 1, 1996 Table of Contents CONTENTS ARTICLES PRESIDENTIAL ADDRESS • --The Emergence of Mormon Power since 1945 Mario S. De Pillis, 1 TANNER LECTURE • --The Mormon Nation and the American Empire D. W. Meinig, 33 • --Labor and the Construction of the Logan Temple, 1877-84 Noel A. Carmack, 52 • --From Men to Boys: LDS Aaronic Priesthood Offices, 1829-1996 William G. Hartley, 80 • --Ernest L. Wilkinson and the Office of Church Commissioner of Education Gary James Bergera, 137 • --Fanny Alger Smith Custer: Mormonism's First Plural Wife? Todd Compton, 174 REVIEWS --James B. Allen, Jessie L. Embry, Kahlile B. Mehr. Hearts Turned to the Fathers: A History of the Genealogical Society of Utah, 1894-1994 Raymonds. Wright, 208 --S. Kent Brown, Donald Q. Cannon, Richard H.Jackson, eds. Historical Atlas of Mormonism Lowell C. "Ben"Bennion, 212 --Spencer J. Palmer and Shirley H.
    [Show full text]
  • The Federal Response to Mormon Polygamy, 1854 - 1887
    Mr. Peay's Horses: The Federal Response to Mormon Polygamy, 1854 - 1887 Mary K. Campbellt I. INTRODUCTION Mr. Peay was a family man. From a legal standpoint, he was also a man with a problem. The 1872 Edmunds Act had recently criminalized bigamy, polygamy, and unlawful cohabitation,1 leaving Mr. Peay in a bind. Peay had married his first wife in 1860, his second wife in 1862, and his third wife in 1867.2 He had sired numerous children by each of these women, all of whom bore his last name.3 Although Mr. Peay provided a home for each wife and her children, the Peays worked the family farm communally, often taking their meals together on the compound.4 How could Mr. Peay abide by the Act without abandoning the women and children whom he had promised to support? Hedging his bets, Mr. Peay moved in exclusively with his first wife. 5 Under the assumption that "cohabitation" required living together, he ceased to spend the night with his other families, although he continued to care for them. 6 After a jury convicted him of unlawful cohabitation in 1887,7 he argued his assumption to the Utah Supreme Court. As defense counsel asserted, "the gist of the offense is to 'ostensibly' live with [more than one woman.]' ' 8 In Mr. Peay's view, he no longer lived with his plural wives. The court emphatically rejected this interpretation of "cohabitation," declaring that "[a]ny more preposterous idea could not well be conceived."9 The use of the word "ostensibly" appeared to irritate the court.
    [Show full text]
  • Mormons Study "Abroad": Brigham Young's Romance with American Higher Education, 1867- 1877 Author(S): Thomas W
    American Society of Church History Mormons Study "Abroad": Brigham Young's Romance with American Higher Education, 1867- 1877 Author(s): Thomas W. Simpson Source: Church History, Vol. 76, No. 4 (Dec., 2007), pp. 778-798 Published by: Cambridge University Press on behalf of the American Society of Church History Stable URL: http://www.jstor.org/stable/27645088 . Accessed: 17/12/2013 09:29 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Cambridge University Press and American Society of Church History are collaborating with JSTOR to digitize, preserve and extend access to Church History. http://www.jstor.org This content downloaded from 129.170.195.128 on Tue, 17 Dec 2013 09:29:21 AM All use subject to JSTOR Terms and Conditions Mormons Study "Abroad": Brigham Young's Romance with American Higher Education, 1867-18771 Thomas W. Simpson Because Mormons could never fully realize their separatist dreams of a visible Zion inNorth America, the history ofMormonism has involved highly complex contacts and negotiations with non-Mormons.2 In their to or en attempts convert, resist, appease outsiders, Mormons have gaged in a distinctive dialectic of secrecy and self-disclosure, of eso teric rites and public relations.
    [Show full text]
  • Dennis B. Horne, with Material Prepared in 1890 by Orson F
    Dennis B. Horne, with material prepared in 1890 by Orson F. Whitney. Latter Leaves in the Life of Lorenzo Snow. Springville, Utah: Cedar Fort, 2012. Reviewed by William G. Hartley n this important study, Dennis B. Horne provides a biographical treat- I ment of Lorenzo Snow’s nine years as President of the Quorum of the Twelve Apostles and his three years as President of The Church of Jesus Christ of Latter-day Saints. Horne is no stranger to writing about Church history. He has authored a book about the life and teachings of Bruce R. McConkie, an edition of Abraham H. Cannon’s journals, as well as a devotional and anecdotal history entitled Faith to Heal and Be Healed. He has also worked in television broadcasting and as a technical writer for the Church’s Materials Management Department. Lorenzo Snow’s life is certainly long overdue for an in-depth analysis. Born in Mantua, Ohio, on April 3, 1814, Lorenzo Snow embraced Mor- monism in 1836, filled several missions, entered into plural marriage in 1845, emigrated to Utah in 1848, and was ordained an Apostle in Febru- ary 1849. From 1849 to 1852, he served missions in Italy, Switzerland, and England. In 1853, he began serving as the church and community leader in Brigham City, Utah, a duty he held many years. He toured Europe and the Middle East from 1872 to 1873. In 1886 and 1887, he was imprisoned for practicing plural marriage. He became the President of the Quorum of the Twelve Apostles in 1889, served as the first president of the Salt Lake Temple, and succeeded Wilford Woodruff as Church President in the fall of 1898.
    [Show full text]
  • Remarkable Book About Memorable Polygamy
    REVIEWS instance, Annie Gardner’s feelings about vot- ing in favor of the 1890 Manifesto "that made me no longer a wife and might make me homeless" (p. 12), or Phineas Cook’s lament REMARKABLE BOOK ABOUT that this decision to marry polygamously was the "beginning of all my sorrows" (p. 132). Embry recalls a young plura! wife’s feelings MEMORABLE POLYGAMY toward the first wife: "I loved Sister Woods. She was like a mother to me and she died in my arms" (p. 139), as wel! as the painful real- MORMON POLYGAMOUS FAMILIES: LIFE IN THE PRINCIPLE ism of a plural wife who challenged her usually absent husband’s attempt to punish his young son: "Don’t hit that boy .... He By Jessie L. Embry doesn’t know who you are" (p. 160). There is humor in one polygamist child’s comment University of Utah Press, 1987 about his father’s other families: ’I don’t have 194 pages, $19.95 any half brothers. They all have two eyes and two ears and two arms and two legs" (p. 170), and pathos in another polygamist child’s com- ment: "The first family seemed to get every- thing and we didn’t get anything..." (pp. 184-85). Although she repeatedly discusses the limitations and biases of her data and that of other researchers, Embry provides an impor- Reviewed by D. Michael Quinn tant assortment of charts., percentages, and number distributions for the dynamics of Mormon polygamous and monogamous family life at the turn of the twentieth cen- tury. Charts or textual discussion cover poly- JESSIE EMBRY’S BOOK on Mormon poly- polygamous Mormon norms of emotional dis- gamous/monogamous demographics, living gamous families is a remarkable study.
    [Show full text]
  • Articles of Faith Addenda
    BOTH “NEW” AND “EVERLASTING:” LAW AND RELIGION IN THE CREATION OF NEO-MORMON DOCTRINE ON (HOMO)SEXUALITY Robert J. Morris, J.D.1 [T]he Christian consigns all to perdition who cannot bow to his creed, and submit to his ipse dixit. --Joseph Smith (1805-1844)2 PART I: “WHAT DO THE LATTER-DAY SAINTS BELIEVE IN?” Introduction and Background [1] No doctrine of homophobia existed in pristine Mormonism, which was founded in 1830. The founder of Mormonism, Joseph Smith (1805-1844), never taught such a doctrine, and it does not occur in the volumes of scripture and revelation he produced, i.e., Book of Mormon, Doctrine and Covenants, and Pearl of Great Price.3 They contain no homophobic passages; they are utterly silent on the subject.4 Neither do his 1 B.A. and M.A., Brigham Young University 1972 and 1973; Juris Doctor, University of Utah 1980; PhD candidate, University of Hong Kong Faculty of Law. I am grateful to James Cartwright of the University of Hawaii and to Lavina Fielding Anderson for their assistance and comments in the preparation of earlier drafts of this article. 2 JOSEPH FIELDING SMITH, TEACHINGS OF THE PROPHET JOSEPH SMITH 217 (Joseph Fielding Smith ed., Deseret Book Co., 1989), available at TEACHINGS OF THE PROPHET JOSEPH SMITH www.helpingmormons.org/Teachings%20of%20the%20Prophet%20Joseph%20Smith.ht m. 3 These works, along with the King James Bible, constitute the Mormon “four Standard Works” of scripture. Official on-line copies of each of these works are available at http://www.scriptures.lds.org.
    [Show full text]
  • Post-Manifesto Polygamy: the 1899-1904 Correspondence of Helen, Owen, and Avery Woodruff
    CORE Metadata, citation and similar papers at core.ac.uk Provided by DigitalCommons@USU Utah State University DigitalCommons@USU All USU Press Publications USU Press 2009 Post-Manifesto Polygamy: The 1899-1904 Correspondence of Helen, Owen, and Avery Woodruff Lu Ann Faylor Snyder Phillip A. Snyder Follow this and additional works at: https://digitalcommons.usu.edu/usupress_pubs Part of the History of Religion Commons Recommended Citation Snyder, L. A. F., & Snyder, P. A. (2009). Post-manifesto polygamy: The 1899-1904 correspondence of Helen, Owen, and Avery Woodruff. Logan, Utah: Utah State University Press. This Book is brought to you for free and open access by the USU Press at DigitalCommons@USU. It has been accepted for inclusion in All USU Press Publications by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Post-Manifesto Polygamy The 1899–1904 Correspondence of Helen, Owen, and Avery Woodruff Volume 11 Life Writings of Frontier Women HelenWoodruff C ou rtes y of the Lam bert and Woodruff families Owen Woodruff Avery Woodruff C ou rte sy of t he L C amb ou ert an rt d Woodruff families esy of the Lam bert and W oodruff families Post-Manifesto Polygamy The 1899–1904 Correspondence of Helen, Owen, and Avery Woodruff Edited by Lu Ann Faylor Snyder and Phillip A. Snyder Utah State University Press Logan, Utah 2009 Copyright © 2009 Utah State University Press All rights reserved Utah State University Press Logan, Utah 84322–7800 www.usu.edu/usupress Manufactured in the United States of America Printed on acid-free paper ISBN: 978–0–87421–739–1 (cloth) ISBN: 978–0–87421–740–7 (e-book) Library of Congress Cataloging-in-Publication Data Post-manifesto polygamy : the 1899-1904 correspondence of Helen, Owen, and Avery Woodruff / edited by Lu Ann Faylor Snyder and Phillip A.
    [Show full text]
  • Articles, Additional Photographs, and Several Brief Sound Clips Illustrating My Father’S Voice Before and After Removal of Most of His Vocal Cords
    President Spencer W. Kimball spent many hours alone, pondering and praying, as he sought revelation on the priesthood question. Courtesy Church History Library. © Intellectual Reserve, Inc. Spencer W. Kimball and the Revelation on Priesthood Edward L. Kimball o doubt the most dramatic moment of the Spencer W. Kimball N administration and probably the highlight of Church history in the twentieth century occurred in June 1978, when the First Presidency announced a revelation allowing worthy men of all races to be ordained to the priesthood and allowing worthy men and women access to all temple ordinances. The history of this issue reaches back to the early years of the Church. Without understanding the background, one cannot appreciate the magnitude of the 1978 revelation. When the Church was very young a few black men were ordained to the priesthood. But soon such ordinations ceased, and a tradition grew, supported by common Christian beliefs and certain scriptural interpreta- tions, that African blacks bore the burden of a curse levied by God on Cain and his posterity, which precluded them from participating fully in the life of the Church. After World War II, the civil rights movement grew powerfully, call- ing for equal legal and social status for blacks. The movement gained strength through the 1960s, resulting in strong criticism of the Church for its exclusion of blacks from the priesthood and the temple, motivating some Church leaders to brace against attack and others to ask whether the time had come to seek a change. The Traditional Explanation for Restrictive Policy The Church in which Spencer W.
    [Show full text]
  • Polygamy, Prophets, and Prevarication
    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 by Gregory L. Smith, M.D. Introduction ................................................................... 2 Wilford Woodruff’s Pre-Manifesto Polygamy is Non-Christian .......................................... 3 Administration ......................................................... 32 Writing the Manifesto .............................................. 34 Polygamy was Illegal ..................................................... 3 Principles of Church Government and the Civil Disobedience in Context ..................................... 3 Manifesto ................................................................. 35 Doctrine and Covenants 134 and Civil Wilford Woodruff’s Post-Manifesto Disobedience ................................................................ 6 Administration ......................................................... 38 Court Decisions and Civil Disobedience ..................... 7 Lorenzo Snow’s Administration .............................. 39 False Analogy with the “Gay Marriage” Debate .......... 9 Joseph F. Smith’s Administration ............................ 40 Don’t Die On Every Hill ............................................ 10 After the Second Manifesto ..................................... 42 Polygamy and Lying ................................................... 10 Conclusions About Lying ..........................................
    [Show full text]
  • Polygamy in Mexico As Practiced by the Mormon Church, 1895-1905 H
    1 Polygamy in Mexico as Practiced by the Mormon Church, 1895-1905 H. Grant Ivins The history of polygamy in the Mormon Church has long been shrouded in secrecy. Details of this practice have remained hidden from the time of its introduction by Joseph Sm ith down to the present. Joseph Smith, himself, laid the pattern for this secrecy, denying its existence within the Church, while historians of the Utah Branch maintain that he was practicing and teaching the doctrine for several years before his death. So effective was this deception that one branch of the Latter Day Saints Church, commonly known as the Reorganized Church, the branch led by the Prophet’s immediate family, has been able to build a flourishing organization on the seemingly convincing basis for a non-polygamous doctrine to which it adheres with great conviction. The pattern of secrecy introduced by Joseph Smith may have been modified at times by the Utah Mormons when circumstances seemed to permit. These patterns admittedly were not often of long duration. Certainly, during the troublesome times following the passage of the Edmunds-Tucker Act and up to the time Utah attained Statehood, secrecy was considered vital to the success and, perhaps, to the very survival of the Utah Church. Since attaining Statehood, howev er, the Chu rch has prospered and grown in m embership and in material wealth, and it now stands on firm ground, secure in its status as a vigorous and successful organization of devoted and faithful members. Indeed, it appears to enjoy high public esteem in many fields as manifested by frequent favorable references in the press to its accomplishments both in cultural and economic endeavors.
    [Show full text]
  • History Through Seer Stones: Mormon Historical Thought 1890-2010
    History Through Seer Stones: Mormon Historical Thought 1890-2010 by Stuart A. C. Parker A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of History University of Toronto © Copyright by Stuart A. C. Parker 2011 History Through Seer Stones : Mormon Historical Thought 1890-2010 Stuart A. C. Parker Doctor of Philosophy Department of History University of Toronto 2011 Abstract Since Mark Leone’s landmark 1979 study Roots of Modern Mormonism , a scholarly consensus has emerged that a key element of Mormon distinctiveness stems from one’s subscription to an alternate narrative or experience of history. In the past generation, scholarship on Mormon historical thought has addressed important issues arising from these insights from anthropological and sociological perspectives. These perspectives have joined a rich and venerable controversial literature seeking to “debunk” Mormon narratives, apologetic scholarship asserting their epistemic harmony or superiority, as well as fault-finding scholarship that constructs differences in Mormon historical thinking as a problem that must be solved. The lacuna that this project begins to fill is the lack of scholarship specifically in the field of intellectual history describing the various alternate narratives of the past that have been and are being developed by Mormons, their contents, the methodologies by which they are produced and the theories of historical causation that they entail. This dissertation examines nine chronica (historical narratives
    [Show full text]