Tag: Secret

  • Contribution

    Contribution

    Excerpt from the February 8, 2020 Wall Street Journal article, ’The Mormon Church Amassed $100 Billion. It Was the Best-Kept Secret in the Investment World.’: 1

    For more than half a century, the Mormon Church quietly built one of the world’s largest investment funds. Almost no one outside the church knew about it.

    Some of that mystery evaporated late last year when a former employee revealed in a whistleblower complaint with the Internal Revenue Service that the fund, called Ensign Peak Advisors, had stockpiled $100 billion. The whistleblower also alleged that the church had improperly used some Ensign Peak funds. Officials of the Church of Jesus Christ of Latter-day Saints, colloquially known as the Mormon Church, denied those claims.

    They also declined to comment on how much money their investment fund controls. “We’ve tried to be somewhat anonymous,” Roger Clarke, the head of Ensign Peak, said from the firm’s fourth-floor office, above a Salt Lake City food court. Ensign Peak doesn’t appear in that building’s directory.

    Interviews with more than a dozen former employees and business partners provide a deeper look inside an organization that ballooned from a shoestring operation in the 1990s into a behemoth rivaling Wall Street’s largest firms.

    Its assets did total roughly $80 billion to $100 billion as of last year, some of the former employees said. That is at least double the size of Harvard University’s endowment and as large as the size of SoftBank’s Vision Fund, the world’s largest tech-investment fund. Its holdings include $40 billion of U.S. stock, timberland in the Florida panhandle and investments in prominent hedge funds such as Bridgewater Associates LP, according to some current and former fund employees.

    Church officials acknowledged the size of the fund is a tightly held secret, which they said was because Ensign Peak depends on donations—known as tithing—from the church’s 16 million world-wide members. The church is under no legal obligation to publicly report its finances.

    But the whistleblower report—filed by David Nielsen, a former Ensign Peak portfolio manager—has heaped pressure on the church to be more transparent about its finances, something the church has avoided for decades.

    The firm doesn’t tell business partners how much money it manages, an unusual practice on Wall Street. Ensign Peak employees sign lifetime confidentiality agreements. Most current employees are no longer told the firm’s total assets under management, according to some of the former employees; few employees understand what the money is intended for.

    In their first-ever interview about Ensign Peak’s operations, Mr. Clarke and church officials who oversee the firm said it was a rainy-day account to be used in difficult economic times. As the church continues to grow in poorer areas of the world like Africa, where members cannot donate as much, it will need Ensign Peak’s holdings to help fund basic operations, they said.

    “We don’t know when the next 2008 is going to take place,” said Christopher Waddell, a member of the ecclesiastical arm that oversees Ensign Peak known as the presiding bishopric. Referring to the economic crash 12 years ago, he added, “If something like that were to happen again, we won’t have to stop missionary work.”

    During the last financial crisis, they didn’t touch the reserves Ensign Peak had amassed, church officials said. Instead, the church cut the budget.

    A former employee and the whistleblower in his report said they heard Mr. Clarke refer to the second coming of Jesus Christ as part of the reason for Ensign Peak’s existence. Mormons believe before Jesus returns, there will be a period of war and hardship.

    Mr. Clarke said the employees must have misunderstood his meaning. “We believe at some point the savior will return. Nobody knows when,” he said.

    When the second coming happens, “we don’t have any idea whether financial assets will have any value at all,” he added. “The issue is what happens before that, not at the second coming.”

    Whereas university endowments generally subsidize operating costs with investment income, Ensign Peak does the opposite. Annual donations from the church’s members more than covers the church’s budget. The surplus goes to Ensign Peak. Members of the religion must give 10% of their income each year to remain in good standing.

    Dean Davies, another member of the ecclesiastical arm that oversees Ensign Peak, said the church doesn’t publicly share its assets because “these funds are sacred” and “we don’t flaunt them for public review and critique.”

    Mr. Clarke said he believed church leaders were concerned that public knowledge of the fund’s wealth might discourage tithing.

    “Paying tithing is more of a sense of commitment than it is the church needing the money,” Mr. Clarke said. “So they never wanted to be in a position where people felt like, you know, they shouldn’t make a contribution.”

    References

    References
    1 The Mormon Church Amassed $100 Billion. It Was the Best-Kept Secret in the Investment World – https://www.wsj.com/articles/the-mormon-church-amassed-100-billion-it-was-the-best-kept-secret-in-the-investment-world-11581138011?mod=hp_lead_pos3
  • Salesman

    Salesman

    The Wentworth Letter, by Joseph Smith Jr. 1

    March 1, 1842.—At the request of Mr. John Wentworth, editor and proprietor of the Chicago Democrat, I have written the following sketch of the rise, progress, persecution, and faith of the Latter-day Saints, of which I have the honor, under God, of being the founder. Mr. Wentworth says that he wishes to furnish Mr. Bastow [Barstow], a friend of his, who is writing the history of New Hampshire, with this document. As Mr. Bastow has taken the proper steps to obtain correct information, all that I shall ask at his hands is that he publish the account entire, ungarnished, and without misrepresentation.

    I was born in the town of Sharon, Windsor County, Vermont, on the 23rd of December, A.D. 1805. When [I was] ten years old, my parents removed to Palmyra, New York, where we resided about four years, and from thence we removed to the town of Manchester. My father was a farmer and taught me the art of husbandry. When about fourteen years of age, I began to reflect upon the importance of being prepared for a future state, and upon inquiring [about] the plan of salvation, I [found] that there was a great clash in religious sentiment. If I went to one society they referred me to one plan, and another to another, each one pointing to his own particular creed as the summum bonum of perfection. Considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully, believing that if God had a church it would not be split up into factions, and that if He taught one society to worship one way, and administer in one set of ordinances, He would not teach another, principles which were diametrically opposed.

    Believing the word of God, I had confidence in the declaration of James—“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” [James 1:5]. I retired to a secret place in a grove and began to call upon the Lord. While fervently engaged in supplication, my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages, who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noonday. They told me that all religious denominations were believing in incorrect doctrines and that none of them was acknowledged of God as His Church and kingdom; and I was expressly commanded “to go not after them,” at the same time receiving a promise that the fullness of the gospel should at some future time be made known unto me.

    On the evening [of] the 21st of September, A.D. 1823, while I was praying unto God and endeavoring to exercise faith in the precious promises of scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room. Indeed the first sight was as though the house was filled with consuming fire. The appearance produced a shock that affected the whole body. In a moment a personage stood before me, surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled; that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel in all its fulness to be preached in power unto all nations, that a people might be prepared for the millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation.

    I was also informed concerning the aboriginal inhabitants of this country [America] and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people, was [also] made known unto me; I was also told where were deposited some plates on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. The angel appeared to me three times the same night and unfolded the same things. After having received many visits from the angels of God, unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of September, A.D. 1827, the angel of the Lord delivered the records into my hands.

    These records were engraven on plates which had the appearance of gold. Each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called “Urim and Thummim,” which consisted of two transparent stones set in the rims of a bow fastened to a breastplate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God.

    In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel at the confusion of languages to the beginning of the fifth century of the Christian era. We are informed by these records that America in ancient times has been inhabited by two distinct races of people. The first were called Jaredites and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem about six hundred years before Christ. They were principally Israelites of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His Resurrection; that He planted the gospel here in all its fulness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers, and evangelists—the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth; and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. For a more particular account I would refer to the Book of Mormon, which can be purchased at Nauvoo, or from any of our traveling elders.

    As soon as the news of this discovery was made known, false reports, misrepresentation, and slander flew, as on the wings of the wind, in every direction; the house was frequently beset by mobs and evil designing people. Several times I was shot at, and very narrowly escaped, and every device was made use of to get the plates away from me; but the power and blessing of God attended me, and several began to believe my testimony.

    On the 6th of April 1830, the “Church of Jesus Christ of Latter-day Saints” was first organized in the town of Fayette, Seneca County, state of New York. Some few were called and ordained by the spirit of revelation and prophecy and began to preach as the Spirit gave them utterance. And though weak, yet were they strengthened by the power of God; and many were brought to repentance, were immersed in the water, and were filled with the Holy Ghost by the laying on of hands. They saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands. From that time the work rolled forth with astonishing rapidity, and churches were formed in the states of New York, Pennsylvania, Ohio, Indiana, Illinois, and Missouri. In the last-named state a considerable settlement was formed in Jackson County. Numbers joined the Church, and we were increasing rapidly. We made large purchases of land; our farms teemed with plenty; and peace and happiness were enjoyed in our domestic circle and throughout our neighborhood. But as we could not associate with our neighbors (who were, many of them, of the basest of men, and had fled from the face of civilized society to the frontier country to escape the hand of justice) in their midnight revels, their Sabbath breaking, horse racing, and gambling, they commenced at first to ridicule, then to persecute, and finally an organized mob assembled and burned our houses, tarred and feathered and whipped many of our brethren, and finally, contrary to law, justice, and humanity, drove them from their habitations, who, houseless and homeless, had to wander on the bleak prairies till the children left the tracks of their blood on the prairie. This took place in the month of November, and they had no other covering but the canopy of heaven. In this inclement season of the year this proceeding was winked at by the government, and although we had warranty deeds for our land, and had violated no law, we could obtain no redress.

    There were many sick who were thus inhumanly driven from their houses, and had to endure all this abuse and to seek homes where they could be found. The result was that a great many of them, being deprived of the comforts of life and the necessary attendances, died; many children were left orphans, wives [were left] widows, and husbands, widowers; our farms were taken possession of by the mob; many thousands of cattle, sheep, horses, and hogs were taken; and our household goods, store goods, and printing press and type were broken, taken, or otherwise destroyed.

    Many of our brethren removed to Clay County, where they continued until 1836, three years; there was no violence offered but there were threatenings of violence. But in the summer of 1836 these threatenings began to assume a more serious form. From threats, public meetings were called, resolutions were passed, vengeance and destruction were threatened, and affairs again assumed a fearful attitude. Jackson County was a sufficient precedent, and as the authorities in that county did not interfere, they [the Clay County authorities] boasted that they would not [interfere] in this, which on application to the authorities, we found to be too true; and after much privation and loss of property, we were again driven from our homes.

    We next settled in Caldwell and Daviess Counties, where we made large and extensive settlements, thinking to free ourselves from the power of oppression by settling in new counties with very few inhabitants in them. But here we were [also] not allowed to live in peace, but in 1838 we were again attacked by mobs, an exterminating order was issued by Governor Boggs, and under the sanction of law an organized banditti ranged through the country, robbed us of our cattle, sheep, hogs, etc., many of our people were murdered in cold blood, the chastity of our women was violated, and we were forced to sign away our property at the point of the sword. And after enduring every indignity that could be heaped upon us by an inhuman, ungodly band of marauders, from twelve to fifteen thousand souls, men, women, and children were driven from their own firesides, and from lands to which they had warrantee deeds—houseless, friendless, and homeless (in the depths of winter) to wander as exiles on the earth, or to seek an asylum in a more genial clime, and among a less barbarous people. Many sickened and died in consequence of the cold and hardships they had to endure. Many wives were left widows, and children [were left] orphans and destitute. It would take more time than is allotted me here to describe the injustice, the wrongs, the murders, the bloodshed, the theft, misery, and woe that have been caused by the barbarous, inhuman, and lawless proceedings of the state of Missouri.

    In the situation before alluded to, we arrived in the state of Illinois in 1839, where we found a hospitable people and a friendly home, a people who were willing to be governed by the principles of law and humanity. We have commenced to build a city called “Nauvoo” in Hancock County. We number from six to eight thousand here, besides vast numbers in the county around and in almost every county of the state. We have a city charter granted us and [a] charter for a [military] legion, the troops of which now number 1,500. We have also a charter for a university, for an agricultural and manufacturing society; [we] have our own laws and administrators and possess all the privileges that other free and enlightened citizens enjoy.

    Persecution has not stopped the progress of truth, but has only added fuel to the flame. It has spread with increasing rapidity. Proud of the cause which they have espoused and conscious of our innocence and of the truth of their system, amidst calumny and reproach, have the elders of this Church gone forth and planted the gospel in almost every state in the Union. It has penetrated our cities; it has spread over our villages and has caused thousands of our intelligent, noble, and patriotic citizens to obey its divine mandates and be governed by its sacred truths. It has also spread into England, Ireland, Scotland, and Wales, where, in the year 1840, a few of our missionaries were sent, and over five thousand joined the Standard of Truth; there are numbers now joining in every land.

    Our missionaries are going forth to different nations, and in Germany, Palestine, New Holland, Australia, the East Indies, and other places, the Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear; till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.

    [The Articles of Faith]

    We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.

    We believe that men will be punished for their own sins, and not for Adam’s transgression.

    We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.

    We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on [of] hands for the gift of the Holy Ghost.

    We believe that a man must be called of God, by prophecy, and by the laying on hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.

    We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.

    We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.

    We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

    We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.

    We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.

    We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.

    We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.

    We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.

    Respectfully, etc.,

    Joseph Smith

    References

  • Eternal Plan

    Eternal Plan

    Excerpt from the June 2018 Ensign, ‘The Long-Promised Day’: 1

    President David O. McKay (1873–1970)

    “1947: “Sometime in God’s eternal plan, the Negro will be given the right to hold the priesthood. In the meantime, those of that race who receive the testimony of the restored gospel may have their family ties protected and other blessings made secure, for in the justice and mercy of the Lord they will possess all the blessings to which they are entitled in the eternal plan of salvation and exaltation.”

    David O. McKay, in Llewelyn R. McKay, Home Memories of President David O. McKay (1956), 231: 2

    “November 3, 1947

    Dear Brother:

    In your letter to me of October 28, 1947, you say that you and some of your fellow students “have been perturbed about the question of why the negroid race cannot hold the priesthood.”

    In reply I send you the following thoughts that I expressed to a friend upon the same subject:

    Stated briefly your problem is simply this:

    Since, as Paul states, the Lord “hath made of one blood all nations of men for to dwell on all the face of the earth,” why is there shown in the Church of Christ discrimination against the colored race?

    This is a perplexing question, particularly in the light of the present trend of civilization to grant equality to all men irrespective of race, creed, or color. The answer, as I have sought it, cannot be found in abstract reasoning, for, in this case, reason to the soul is “dim as the borrowed rays of moon and stars to lonely, weary, wandering travelers.”

    I know of no scriptural basis for denying the Priesthood to Negroes other than one verse in the Book of Abraham (1:26); however, I believe, as you suggest, that
    the real reason dates back to our preexistant life.

    This means that the true answer to your question (and it is the only one that has ever given me satisfaction) has its foundation in faith — (1) Faith in a God of Justice, (2) Faith in the existence of an eternal plan of salvation for all God’s children.

    Faith in a God of Justice Essential

    I say faith in a God of Justice, because if we hold the lord responsible for the conditions of the Negro in his relationship to the Church, we must acknowledge justice as an attribute of the Eternal, or conceive Him as a discriminator and therefore unworthy of our worship. In seeking our answer, then, to the problem wherein discrimination seems apparent, we must accept the Lord as being upright, and that “justice and judgment are the habitation of His throne.” (Psalm 89:14), and we must believe that He will “render to every man according to his work,” and that He “shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil,” (Eccl. 12-14 > Accepting the truth that God is just and righteous, we may then set our minds at rest in the assurance that “Whatosever good thing any man doeth the same shall be received of the Lord, whether he be bond or free.” (Eph. 6:8.)

    I emphasize Justice as an attribute of Deity, because it is the Lord who, though He “made of one blood all nations,” also “determined the bounds of their habitation.” In other words, the seeming discrimination by the Church toward the Negro is not something which originated with man, but goes back into the Beginning with God.

    It was the Lord who said that Pharaoh, the first Governor of Egypt, though “a righteous man, blessed with the blessings of the earth, with the blessings of wisdom . . . could not have the Priesthood.”

    Now if we have faith in the justice of God, we are forced to the conclusion that this denial was not a deprivation of merited right. It may have been entirely in keeping with the eternal plan of salvation for all of the children of God.

    The Peopling of the Earth is in Accordance With a Great Plan

    Revelation assures us that this plan antedates man’s mortal existence, extending back to man’s pre-existent state. In that pre-mortal state were “intelligences that were organized before the world was; and among all these there were many of the noble and great ones;

    “And God saw these souls that they were good, and he stood in the midst of them, and he said: “These I will make my rulers; for he stood among those that were spirits, and he saw that they were good.”

    Manifestly, from this revelation, we may infer two things: first that there were many among those spirits different degrees of intelligence, varying grades of achievement, retarded and advanced spiritual attainment; second, that there were no national distinctions among those spirits such as Americans, Europeans, Asiatics, Australians, etc. Such “bounds of habitation would have to be “determined” when the spirits entered upon their earthly existence or second estate.

    In the “Blue Bird” Materlinck pictures unborn children summoned to earth life. As one group approaches the earth, the voices of the children earthward tending are heard in the distance to cry: “The earth! the earth! I can see it; how beautiful it is! How bright it is! ” Then following these cries of ecstacy there issued from out of the depth of the abyss a sweet song of gentleness and expectancy, in reference to which rhe author says: “It is rhe song of the mothers coming out to meet them.”

    Materlinck’s fairy play is not all fantasy or imagination, neither is Worthword’s “Ode on Intimations of Immortality” wherein he says:

    Our birth is but a sleep and a forgetting,
    The Soul that rises with us, our life’s Star,
    Hath had elsewhere its setting
    And cometh from afar;
    Not in entire forgetfulness,
    And not in utter nakedness
    But trailing clouds of glory do we come
    From God, who is our home;

    For, as we have already quoted, it is given as a fact in revelation that Abraham was chosen before he was born. Songs of expectant parents come from all parts of the earth, and each little spirit is attracted to the spiritual and mortal parentage for which the spirit had prepared itself.

    Now if none of these spirits was permitted to enter mortality until they all were good and great and had become leaders, then the diversity of conditions among the children of men as we see them today would certainly seem to indicate discrimination and injustice. But if in their eagerness to take upon themselves bodies, the spirits were willing to come through any lineage for which they were worthy, or to which they were attracted, then they were given the full reward of merit, and were satisfied, yes, and even blessed.

    Accepting this theory of life, we have a reasonable explanation of existent conditions in the habitations of man. How the law of spiritual attraction works between the spirit and the expectant parents, has not been revealed, neither can finite mind fully understand. By analogy, however, we Can perhaps get a glimpse of what might take place in that spirit world. In physics we refer to the law of attraction wherein some force acting mutually between particles of matter tends to draw them together and to keep them from separating. In chemistry, there is an attractive force exerted between atoms, which causes them to enter into combination. We know, too, that there is an affinity between persons — a spiritual relationship or attraction wherein individuals are either drawn towards others or repelled by others. Might it not be so in the realm of spirit — each individual attracted to the parentage for which it is prepared. Our place in this world would then be determined by our advancement or conditions in the pre-mortal state, just as our place in our future existence will be determined by what we do here in mortality.

    When, therefore, the Creator said to Abraham, and to others of his attainment “You I will make my rulers,” there could exist no feeling of envy or of jealousy among the million other spirits, for those who were “good and great” were but receiving their just reward, just as do members of a graduation class who have successfully completed their prescribed courses of study. The thousands of other students who have not yet attained that honor still have the privilege to seek it, or they may, if they choose, remain in satisfaction down in the grades.

    By the operation of some eternal law with which man is yet unfamiliar, spirits come through parentages for which they are worthy — some as Bushmen of Australia, some as Solomon Islanders, some as Americans, as Europeans, as Asiatics, etc., etc., with all the varying degrees of mentality and spirituality manifest in parents of the different races that inhabit the earth.

    Of this we may be sure, each was satisfied and happy to come through tine lineage to which he or she was attracted and for which, and only which, he to she was prepared.

    The Priesthood was given to those who were chosen as leaders. There were many who could not receive it, yet who knew that it was possible for them at sometime in the eternal plan to achieve that honor. Even those who knew that they would not be prepared to receive it during their mortal existence were content in the realization that they could attain every earthly blessing — progress intellectually and spiritually, and possess to a limited degree the blessing of wisdom,

    George Washington Carver was one of the noblest souls that ever came to earth. He held a close kinship with his heavenly Father, and rendered a service to his fellowmen such as few have ever excelled. For every righteous endeavor, for every noble impulse, for every good deed performed in his useful life George Washington Carver will be rewarded, and so will every other man be he red, white, black or yellow, for God is no respector of persons.

    Sometime in God’s eternal plan, the Negro will be given the right to hold the Priesthood. In the meantime, those of that race who receive the testimony of the Restored Gospel may have their family ties protected and other blessings made secure, for in the justice and mercy of the Lord they will possess all the blessings to which they are entitled in the eternal plan of Salvation and Exaltation.

    Nephi 26:33, to which you refer, does not contradict what I have said above, because the Negro is entitled to come unto the Lord by baptism, confirmation, and to receive the assistance of the Church in living righteously.

    Sincerely yours,

    Signed by David O. McKay.

    References

    References
    1 June 2018 Ensign, ‘The Long-Promised Day’ – https://www.lds.org/ensign/2018/06/commemorating-the-1978-revelation/the-long-promised-day?lang=eng
    2 Letter from David O. McKay reprinted in ‘Mormonism and the Negro’, pp 22 – https://archive.org/details/MormonismAndTheNegro
  • Dance

    Dance

    Ether 8:8-12, the Book of Mormon: 1

    8 Now the daughter of Jared being exceedingly expert, and seeing the sorrows of her father, thought to devise a plan whereby she could redeem the kingdom unto her father.

    9 Now the daughter of Jared was exceedingly fair. And it came to pass that she did talk with her father, and said unto him: Whereby hath my father so much sorrow? Hath he not read the record which our fathers brought across the great deep? Behold, is there not an account concerning them of old, that they by their secret plans did obtain kingdoms and great glory?

    10 And now, therefore, let my father send for Akish, the son of Kimnor; and behold, I am fair, and I will dance before him, and I will please him, that he will desire me to wife; wherefore if he shall desire of thee that ye shall give unto him me to wife, then shall ye say: I will give her if ye will bring unto me the head of my father, the king.

    11 And now Omer was a friend to Akish; wherefore, when Jared had sent for Akish, the daughter of Jared danced before him that she pleased him, insomuch that he desired her to wife. And it came to pass that he said unto Jared: Give her unto me to wife.

    12 And Jared said unto him: I will give her unto you, if ye will bring unto me the head of my father, the king.

    Matthew 14:6-11, King James Version Bible: 2

    6 But when Herod’s birthday was celebrated, the daughter of Herodias danced before them and pleased Herod.

    7 Therefore he promised with an oath to give her whatever she might ask.

    8 So she, having been prompted by her mother, said, ‘Give me John the Baptist’s head here on a platter.’

    9 And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her.

    10 So he sent and had John beheaded in prison.

    11 And his head was brought on a platter and given to the girl, and she brought it to her mother.

    References

    References
    1 Ether 8:8-12, the Book of Mormon – https://www.lds.org/scriptures/bofm/ether/8?lang=eng
    2 Matthew 14, King James Version Bible – https://www.lds.org/scriptures/nt/matt/14
  • Locked Door

    Locked Door

    Affidavit by seventeen year old Martha Brotherton published in the newspaper, ‘Quincy Whig’ August 06 1842, Pg 2: 1

    Martha H. Brotherton’s Sworn Testimony

    ST. LOUIS, July 13th, A. D. 1842. Gen. John C. Bennett.

    DEAR SIR: — I left Warsaw a short time since for this city, and having been called upon by you, through the “Sangamo Journal,” to come out and disclose to the world the facts of the case in relation to certain propositions made to me at Nauvoo, by some of the Mormon leaders, I now proceed to respond to the call, and discharge what I consider to be a duty devolving upon me as an innocent, but insulted and abused female.

    I had been at Nauvoo near three weeks, during which time my father’s family received frequent visits from elders Brigham Young and Heber C. Kimball, two of the Mormon apostles; when early one morning they both came to my brother-in-law’s (John McIlwrick’s) house, at which place I then was on a visit, and particularly requested me to go and spend a few days with them. I told them I could not at that time, as my brother-in-law was not at home; however, they urged me to go the next day, and spend one day with them — the day being fine I accordingly went. When I arrived at the foot of the hill Young and Kimball were standing conversing together. They both came to me, and, after several flattering compliments, Kimball wished me to go to his house first. I said it was immaterial to me, and accordingly went…Young suddenly stopped, and said he would go to that brother’s…Kimball turned to me and said, “Martha, I want you to say to my wife, when you go to my house, that you want to buy some things at Joseph’s store, (Joseph Smith’s) and I will say, I am going with you to show you the way. You know you want to see the Prophet, and you will then have an opportunity.” I made no reply…

    I remained at Kimball’s near an hour, when Kimball seeing that I would not tell the lies he wished me to, told them to his wife himself. He then went and whispered in her ear, and asked if that would please her. “Yes,” said she, “or I can go along with you and Martha.” “No,’ said he, “I have some business to do, and I will call for you afterwards to go with me to the debate,” meaning the debate between yourself and Joseph. To this she consented. So Kimball and I went to the store together.
    As we were going along, he said, “Sister Martha, are you willing to do all that the Prophet requires you to do?” I said I believed I was, thinking of course he would require nothing wrong. “Then,” said he, “are you ready to take counsel?” I answered in the affirmative, thinking of the great and glorious blessings that had been pronounced upon my head, if I adhered to the counsel of those placed over me in the Lord. “Well,” said he, “there are many things revealed in these last days that the world would laugh and scoff at; but unto us is given to know the mysteries of the kingdom.” He further observed, “Martha, you must learn to hold your tongue, and it will be well with you. – You will see Joseph, and very likely have some conversation with him, and he will tell you what you shall do.” When we reached the building he led me up some stairs to a small room, the door of which was locked, and on it the following inscription: – “Positively no admittance.” He observed, “Ah! brother Joseph must be sick, for, strange to say, he is not here. Come down into the tithing-office, Martha.” He then left me in the tithing-office and went out, I know not where. In this office were two men writing, one of whom, William Clayton, I had seen in England; the other I did not know.

    Young came in and seated himself before me, and asked where Kimball was. I said he had gone out. He said it was all right. Soon after Joseph came in and spoke to one of the clerks, and then went up stairs followed by Young. Immediately after Kimball came in. “Now, Martha,” said he, “the Prophet has come; come up stairs.” I went, and we found Young and the Prophet alone. I was introduced to the Prophet by Young. Joseph offered me his seat, and, to my astonishment, the moment I was seated Joseph and Kimball walked out of the room, and left me with Young, who arose, locked the door, closed the window, and drew the curtain. He then came and sat before me and said, “This is our private room, Martha.” “Indeed, sir,” said I, “I must be highly honored to be permitted to enter it.” He smiled, and then proceeded – “Sister Martha, I want to ask you a few questions; will you answer them?” “Yes, sir,” said I. “And will you promise not to mention them to any one?” “If it is your desire, sir,” said I, “I will not.” “And you will not think any the worse of me for it, will you, Martha?” said he. “No sir,” I replied.

    “Well,” said he, “what are your feelings towards me?” I replied, “My feelings are just the same towards you that they ever were, sir..” “But, to come to the point more closely,” said he, “have not you an affection for me, that, were it lawful and right, you could accept of me for your husband and companion?”

    My feelings at that moment were indescribable. God only knows them. What, thought I, are these men that I thought almost perfection itself, deceivers. and is all my fancied happiness but a dream? ‘Twas even so; but my next thought was, which is the best way for me to act at this time? If I say no, they may do as they think proper; and to say yes, I never would. So I considered it best to ask for time to think and pray about it. I therefore said, “If it was lawful and right perhaps I might; but you know, sir, it is not.”

    “Well, but,” said he, “brother Joseph has had a revelation from God that it is lawful and right for a man to have two wives; for as it was in the days of Abraham, so it shall be in these last days and whoever is the first that is willing to take up the cross will receive the greatest blessings; and if you will accept of me I will take you straight to the celestial kingdom; and if you will have me in this world, I will have you in that which is to come, and brother Joseph will marry us here to-day, and you can go home this evening, and your parents will not know any thing about it.” “Sir,” said I, “I should not like to do any thing of the kind without the permission of my parents.” “Well, but,” said he, “you are of age, are you not?” “No, sir,” said I, “I shall not be until the 24th of May.” “Well,” said he, “that does not make any difference. You will be of age before they know, and you need not fear. If you will take my counsel it will be well with you, for I know it to be right before God, and if there is any sin in it, I will answer for it. But brother Joseph wishes to have some talk with you on the subject – he will explain things — will you hear him?” “I do not mind,” said I. “Well, but I want you to say something,” said he. “I want time to think about it,” said I. “Well,” said he, “I will have a kiss, any how,” and then rose and said he would bring Joseph. – He then unlocked the door, and took the key and locked me up alone.

    He was absent about ten minutes and then returned with Joseph. “Well,” said Young, “sister Martha would be willing if she knew if was lawful and right before God.” “Well, Martha,” said Joseph, “it is lawful and right before God – I know it is. Look here, sis; don’t you believe in me?” I did not answer. – “Well Martha,” said Joseph, “just go ahead, and do as Brigham wants you to – he is the best man in the world except me.” “Oh!” said Brigham, “then you are as good.” “Yes,” said Joseph. “Well,” said Young, “we believe Joseph to be a Prophet. – I have known him near eight years, and always found him the same.” “Yes,” said Joseph, “and I know that this is lawful and right before God, and if there is any sin in it, I will answer for it before God; and I have the keys of the kingdom, and whatever I bind on earth is bound in heaven, and whatever I loose on earth is loosed in heaven; and if you will accept of Brigham, you shall be blessed – God shall bless you, and my blessing shall rest upon you, and if you will be led by him, you will do well; for I know Brigham will take care of you, and if he don’t do his duty to you, come to me and I will make him; and if you do not like it in a month or two, come to me, and I will make you free again; and if he turns you off, I will take you on.”

    “Sir,” said I, rather warmly, “it will be too late to think in a month or two after. I want time to think first.” “Well, but,” said he, “the old proverb is, ‘nothing ventured, nothing gained;’ and it would be the greatest blessing that was ever bestowed upon you.” – “Yes,” said Young, “and you will never have reason to repent it – that is, if I do not turn from righteousness, and that I trust I never shall, for I believe God, who has kept me so long, will continue to keep me faithful. Did you ever see me act in any way wrong in England, Martha?” “No, sir,” said I. “No,” said he; “neither can any one else lay any thing to my charge.” “Well, then,” said Joseph, “what are you afraid of, sis? – come, let me do the business for you.” “Sir,” said I, “do let me have a little time to think about it, and I will promise not to mention it to any one.” “Well, but look here,” said he, “you know a fellow will never be damned for doing the best he knows how.”

    “Well, then,” said I, “the best way I know of, is to go home and think and pray about it.” – “Well,” said Young, “I shall leave it with brother Joseph, whether it would be best for you to have time or not.” “Well,” said Joseph, “I see no harm in her having time to think, if she will not fall into temptation.” “O, sir,” said I, “there is no fear of my falling into temptation.” “Well, but,” said Brigham, “you must promise me you will never mention it to any one.” “I do promise it,” said I. “Well,” said Joseph, “you must promise me the same.” I promised him the same. “Upon your honor,” said he, “you will not tell.” “No, sir, I will lose my life first,” said I. “Well, that will do,” said he; “that is the principle we go upon. I think I can trust you, Martha,” said he. – “Yes,” said I, “I think you ought.” Joseph said, “she looks as if she could keep a secret.”

    I then rose to go, when Joseph commenced to beg of me again – he said it was the best opportunity they might have for months, for the room was often engaged. I, however, had determined what to do. – “Well,” said Young, “I will see you to-morrow. I am going to preach at the school-house, opposite your house. I have never preached there yet; you will be there, I suppose.” “Yes,” said I. The next day being Sunday, I sat down, instead of going to meeting, and wrote the conversation, and gave it to my sister, who was not a little surprised, but she said it would be best to go to meeting in the afternoon. We went, and Young administered the sacrament. After it was over, I was passing out, and Young stopped me, saying, “Wait, Martha, I am coming.” I said, “I cannot; my sister is waiting for me.” He then threw his coat over his shoulders, and followed me out, and whispered, “have you made up your mind, Martha?” “Not exactly, sir,” said I; and we parted. I shall proceed to a justice of the peace, and make oath to the truth of these statements, and you are at liberty to make what use of them you may think best.

    Yours, respectfully,
    MARTHA H. BROTHERTON.

    Sworn to and subscribed before me, this 13th day of July, A. D. 1842.

    Du. BOUFFAY FREMON,
    Justice of the Peace for St. Louis county.”

     

    Additional Study

    Episode 94: Polygamy Controversies: Women Who Said No – https://www.yearofpolygamy.com/tag/martha-brotherton/

    References

    References
    1 ‘Quincy Whig’ August 06 1842 – https://archive.org/details/QuincyWhig06August1842
  • Of Age

    Of Age

    Affidavit by seventeen year old Martha Brotherton published in the newspaper, ‘Quincy Whig’ August 06 1842, Pg 2: 1

    Martha H. Brotherton’s Sworn Testimony

    ST. LOUIS, July 13th, A. D. 1842. Gen. John C. Bennett.

    DEAR SIR: — I left Warsaw a short time since for this city, and having been called upon by you, through the “Sangamo Journal,” to come out and disclose to the world the facts of the case in relation to certain propositions made to me at Nauvoo, by some of the Mormon leaders, I now proceed to respond to the call, and discharge what I consider to be a duty devolving upon me as an innocent, but insulted and abused female.

    I had been at Nauvoo near three weeks, during which time my father’s family received frequent visits from elders Brigham Young and Heber C. Kimball, two of the Mormon apostles; when early one morning they both came to my brother-in-law’s (John McIlwrick’s) house, at which place I then was on a visit, and particularly requested me to go and spend a few days with them. I told them I could not at that time, as my brother-in-law was not at home; however, they urged me to go the next day, and spend one day with them — the day being fine I accordingly went. When I arrived at the foot of the hill Young and Kimball were standing conversing together. They both came to me, and, after several flattering compliments, Kimball wished me to go to his house first. I said it was immaterial to me, and accordingly went…Young suddenly stopped, and said he would go to that brother’s…Kimball turned to me and said, “Martha, I want you to say to my wife, when you go to my house, that you want to buy some things at Joseph’s store, (Joseph Smith’s) and I will say, I am going with you to show you the way. You know you want to see the Prophet, and you will then have an opportunity.” I made no reply…

    I remained at Kimball’s near an hour, when Kimball seeing that I would not tell the lies he wished me to, told them to his wife himself. He then went and whispered in her ear, and asked if that would please her. “Yes,” said she, “or I can go along with you and Martha.” “No,’ said he, “I have some business to do, and I will call for you afterwards to go with me to the debate,” meaning the debate between yourself and Joseph. To this she consented. So Kimball and I went to the store together.
    As we were going along, he said, “Sister Martha, are you willing to do all that the Prophet requires you to do?” I said I believed I was, thinking of course he would require nothing wrong. “Then,” said he, “are you ready to take counsel?” I answered in the affirmative, thinking of the great and glorious blessings that had been pronounced upon my head, if I adhered to the counsel of those placed over me in the Lord. “Well,” said he, “there are many things revealed in these last days that the world would laugh and scoff at; but unto us is given to know the mysteries of the kingdom.” He further observed, “Martha, you must learn to hold your tongue, and it will be well with you. – You will see Joseph, and very likely have some conversation with him, and he will tell you what you shall do.” When we reached the building he led me up some stairs to a small room, the door of which was locked, and on it the following inscription: – “Positively no admittance.” He observed, “Ah! brother Joseph must be sick, for, strange to say, he is not here. Come down into the tithing-office, Martha.” He then left me in the tithing-office and went out, I know not where. In this office were two men writing, one of whom, William Clayton, I had seen in England; the other I did not know.

    Young came in and seated himself before me, and asked where Kimball was. I said he had gone out. He said it was all right. Soon after Joseph came in and spoke to one of the clerks, and then went up stairs followed by Young. Immediately after Kimball came in. “Now, Martha,” said he, “the Prophet has come; come up stairs.” I went, and we found Young and the Prophet alone. I was introduced to the Prophet by Young. Joseph offered me his seat, and, to my astonishment, the moment I was seated Joseph and Kimball walked out of the room, and left me with Young, who arose, locked the door, closed the window, and drew the curtain. He then came and sat before me and said, “This is our private room, Martha.” “Indeed, sir,” said I, “I must be highly honored to be permitted to enter it.” He smiled, and then proceeded – “Sister Martha, I want to ask you a few questions; will you answer them?” “Yes, sir,” said I. “And will you promise not to mention them to any one?” “If it is your desire, sir,” said I, “I will not.” “And you will not think any the worse of me for it, will you, Martha?” said he. “No sir,” I replied.

    “Well,” said he, “what are your feelings towards me?” I replied, “My feelings are just the same towards you that they ever were, sir..” “But, to come to the point more closely,” said he, “have not you an affection for me, that, were it lawful and right, you could accept of me for your husband and companion?”

    My feelings at that moment were indescribable. God only knows them. What, thought I, are these men that I thought almost perfection itself, deceivers. and is all my fancied happiness but a dream? ‘Twas even so; but my next thought was, which is the best way for me to act at this time? If I say no, they may do as they think proper; and to say yes, I never would. So I considered it best to ask for time to think and pray about it. I therefore said, “If it was lawful and right perhaps I might; but you know, sir, it is not.”

    “Well, but,” said he, “brother Joseph has had a revelation from God that it is lawful and right for a man to have two wives; for as it was in the days of Abraham, so it shall be in these last days and whoever is the first that is willing to take up the cross will receive the greatest blessings; and if you will accept of me I will take you straight to the celestial kingdom; and if you will have me in this world, I will have you in that which is to come, and brother Joseph will marry us here to-day, and you can go home this evening, and your parents will not know any thing about it.” “Sir,” said I, “I should not like to do any thing of the kind without the permission of my parents.” “Well, but,” said he, “you are of age, are you not?” “No, sir,” said I, “I shall not be until the 24th of May.” “Well,” said he, “that does not make any difference. You will be of age before they know, and you need not fear. If you will take my counsel it will be well with you, for I know it to be right before God, and if there is any sin in it, I will answer for it. But brother Joseph wishes to have some talk with you on the subject – he will explain things — will you hear him?” “I do not mind,” said I. “Well, but I want you to say something,” said he. “I want time to think about it,” said I. “Well,” said he, “I will have a kiss, any how,” and then rose and said he would bring Joseph. – He then unlocked the door, and took the key and locked me up alone.

    He was absent about ten minutes and then returned with Joseph. “Well,” said Young, “sister Martha would be willing if she knew if was lawful and right before God.” “Well, Martha,” said Joseph, “it is lawful and right before God – I know it is. Look here, sis; don’t you believe in me?” I did not answer. – “Well Martha,” said Joseph, “just go ahead, and do as Brigham wants you to – he is the best man in the world except me.” “Oh!” said Brigham, “then you are as good.” “Yes,” said Joseph. “Well,” said Young, “we believe Joseph to be a Prophet. – I have known him near eight years, and always found him the same.” “Yes,” said Joseph, “and I know that this is lawful and right before God, and if there is any sin in it, I will answer for it before God; and I have the keys of the kingdom, and whatever I bind on earth is bound in heaven, and whatever I loose on earth is loosed in heaven; and if you will accept of Brigham, you shall be blessed – God shall bless you, and my blessing shall rest upon you, and if you will be led by him, you will do well; for I know Brigham will take care of you, and if he don’t do his duty to you, come to me and I will make him; and if you do not like it in a month or two, come to me, and I will make you free again; and if he turns you off, I will take you on.”

    “Sir,” said I, rather warmly, “it will be too late to think in a month or two after. I want time to think first.” “Well, but,” said he, “the old proverb is, ‘nothing ventured, nothing gained;’ and it would be the greatest blessing that was ever bestowed upon you.” – “Yes,” said Young, “and you will never have reason to repent it – that is, if I do not turn from righteousness, and that I trust I never shall, for I believe God, who has kept me so long, will continue to keep me faithful. Did you ever see me act in any way wrong in England, Martha?” “No, sir,” said I. “No,” said he; “neither can any one else lay any thing to my charge.” “Well, then,” said Joseph, “what are you afraid of, sis? – come, let me do the business for you.” “Sir,” said I, “do let me have a little time to think about it, and I will promise not to mention it to any one.” “Well, but look here,” said he, “you know a fellow will never be damned for doing the best he knows how.”

    “Well, then,” said I, “the best way I know of, is to go home and think and pray about it.” – “Well,” said Young, “I shall leave it with brother Joseph, whether it would be best for you to have time or not.” “Well,” said Joseph, “I see no harm in her having time to think, if she will not fall into temptation.” “O, sir,” said I, “there is no fear of my falling into temptation.” “Well, but,” said Brigham, “you must promise me you will never mention it to any one.” “I do promise it,” said I. “Well,” said Joseph, “you must promise me the same.” I promised him the same. “Upon your honor,” said he, “you will not tell.” “No, sir, I will lose my life first,” said I. “Well, that will do,” said he; “that is the principle we go upon. I think I can trust you, Martha,” said he. – “Yes,” said I, “I think you ought.” Joseph said, “she looks as if she could keep a secret.”

    I then rose to go, when Joseph commenced to beg of me again – he said it was the best opportunity they might have for months, for the room was often engaged. I, however, had determined what to do. – “Well,” said Young, “I will see you to-morrow. I am going to preach at the school-house, opposite your house. I have never preached there yet; you will be there, I suppose.” “Yes,” said I. The next day being Sunday, I sat down, instead of going to meeting, and wrote the conversation, and gave it to my sister, who was not a little surprised, but she said it would be best to go to meeting in the afternoon. We went, and Young administered the sacrament. After it was over, I was passing out, and Young stopped me, saying, “Wait, Martha, I am coming.” I said, “I cannot; my sister is waiting for me.” He then threw his coat over his shoulders, and followed me out, and whispered, “have you made up your mind, Martha?” “Not exactly, sir,” said I; and we parted. I shall proceed to a justice of the peace, and make oath to the truth of these statements, and you are at liberty to make what use of them you may think best.

    Yours, respectfully,
    MARTHA H. BROTHERTON.

    Sworn to and subscribed before me, this 13th day of July, A. D. 1842.

    Du. BOUFFAY FREMON,
    Justice of the Peace for St. Louis county.”

     

    Additional Study

    Episode 94: Polygamy Controversies: Women Who Said No – https://www.yearofpolygamy.com/tag/martha-brotherton/

    References

    References
    1 ‘Quincy Whig’ August 06 1842 – https://archive.org/details/QuincyWhig06August1842
  • Grooming

    Grooming

    Child Sexual Abuse: 6 Stages of Grooming, Dr. Michael Welner: Child Sexual Abuse: 1

    Grooming is the process by which an offender draws a victim into a sexual relationship and maintains that relationship in secrecy. The shrouding of the relationship is an essential feature of grooming. Forensic psychiatrist Dr. Michael Welner explains the six stages that can lead up to sexual molestation. The grooming sex offender works to separate the victim from peers, typically by engendering in the child a sense that they are special to the child and giving a kind of love to the child that the child needs.

    Different law enforcement officers and academics have proposed models of the “stages” of grooming. Since there are a variety of these models, it’s best to think of the grooming by sex offenders as a gradual, calculated process that ensnares children into a world in which they are ultimately a willing part of the sex abuse.

     

    Emily Dow Partridge Young, ‘Incidents in the Life of a Mormon Girl’: 2

    It was about this time [Feb. 1843] that the principles of Celestial marriage were being taught to a few. I and my sister Eliza received it and were married to br. Joseph about the same time, but neither of us knew about the other at the time, everything was so secret. This was March of 1843. Joseph had tried to make these things known to me, several months before – I think, in the spring or summer of 1842, but I had shut him up so quick that he said no more to me until the 28th of Feb. 1843, (my nineteenth birthday) and I was married the 4th of March following.

     

    Emily D. P. Young, Deposition, Temple Lot Transcript, Respondent’s Testimony, part 3:

    He [Joseph Smith] taught it to me with his own lips. … I was living at his house at the time, and had been living there for quite a while after my father’s death, for he died there in Nauvoo. … He came into the room where I was one day, when I was in the room alone, and asked me if I could keep a secret. I was about eighteen years of age then I think, — at any rate, I was quite young. He asked me if I could keep a secret, and I told him I thought I could, and then he told me that he would sometime, if he had an opportunity, — he would tell me something that would be for my benefit, if I would not betray him, and I told him I wouldn’t.

    Well it run along for a good while, — I don’t know just how long, and there was no opportunity of saying anything to me more than he had, and one day he sat in the room alone, and I passed through it and he called to me or spoke to me, and called me to him, and then he said that he had intended to tell me something, but he had no opportunity to do so, and so he would write me a letter, if I would agree to burn it as soon as I read it, and with that I looked frightened, for I thought there was something about it that was not just right, and so I told him that I would rather that he would not write to me, — that he would not write me any letter, and then he asked me if I wanted him to [not] say any more, and I said yes, that I did not want to hear anything more about it at all, for I had got a little frightened about it.

     

    Further Study

    EMILY AND ELIZA PARTRIDGE – http://www.wivesofjosephsmith.org/2021-EmilyandElizaPartridge.htm

    References

  • Secret Signs

    Secret Signs

    Helaman 6:22, the Book of Mormon: 1

    “22 And it came to pass that they did have their signs, yea, their secret signs, and their secret words; and this that they might distinguish a brother who had entered into the covenant, that whatsoever wickedness his brother should do he should not be injured by his brother, nor by those who did belong to his band, who had taken this covenant.”

    Excerpt from the LDS Endowment Ceremony (pre 1990): 2

    “I will now explain the covenant and obligation of secrecy which are associated with this token, its name, sign, and penalty, which you will be required to take upon yourselves.

    Before doing this, however, we desire to impress upon your minds the sacred character of the first token of the Aaronic priesthood, with its accompanying name, sign, and penalty, as well as that of all the other tokens of the holy priesthood, with their names, signs, and penalties, which you will receive in the temple this day. They are most sacred and are guarded by solemn covenants and obligations of secrecy to the effect that under no condition, even at the peril of your life, will you ever divulge them, except at a certain place that will be shown you hereafter.”

    References

    References
    1 Helaman 6:22 – https://www.lds.org/scriptures/bofm/hel/6
    2 LDS Endowment Ceremony (pre 1990) – http://www.ldsendowment.org/terrestrial.html
  • Reason for the Signs

    Reason for the Signs

    Excerpt from the Illustrated History of Architecture, James Fergusson (1855): 1

    “At a time when writing was unknown among the laity, and not one Mason in a thousand could either read or write, it was evidently essential that some expedient should be hit upon, by which a Mason travelling to his work might claim the assistance and hospitality of his brother Masons on the road, and by means of which he might take his rank at once, on reaching the lodge, without going through tedious examinations or giving practical proof of his skill. For this purpose a set of secret signs was invented, which enabled all Masons to recognise one another as such, and by which also each man could make known his grade to those of similar rank, without further trouble than a manual sign, or the utterance of some recognised password. Other trades had something of the same sort.”

    Duncan’s Masoic Ritual and Monitor, by Malcom C. Duncan, [1866]: 2

    References

  • I Have Set by His Side

    I Have Set by His Side

    Footnote 31, ‘Translation and Historicity of the Book of Abraham’, LDS Gospel Topic Essay: 1

    “31. John Whitmer, History, 1831–ca. 1837, 76, in Karen Lynn Davidson, Richard L. Jensen, and David J. Whittaker, eds., Histories, Volume 2: Assigned Historical Writings, 1831–1847, vol. 2 of the Histories series of The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2012), 86. “I have set by his side and penned down the translation of the Egyptian Hieroglyphicks as he claimed to receive it by direct inspiration of Heaven,” wrote Warren Parrish, Joseph Smith’s scribe. (Warren Parrish, Feb. 5, 1838, Letter to the editor, Painesville Republican, Feb. 15, 1838, [3].)”

     

    Full ‘Letter to the editor, Painesville Republican, Feb. 15, 1838’, Warren Parrish: 2

    “KIRTLAND, Feb. 5, 1838.

    To the EDITOR of the PAINESVILLE REPUBLICAN:

    SIR: — I have taken the liberty to send you a synopsis of some of the leading features of the characters of Joseph Smith, Jr., and Sydney Rigdon, who are styled leaders of the Mormon Church, and if you are disposed, and think it would be of service to the public, you are at liberty to publish it. I have for several years past been a member of the Church of Latter day Saints, commonly called Mormon, belonging to the quorum of seventy High Priests, and an intimate acquaintance of Joseph Smith, Jr., and Sydney Rigdon, the modern Prophets, and have had an opportunity of ascertaining to as great an extent, perhaps the real characters of these men, as any other individual.

    I have been Smith’s private Secretary, called to fill this high and responsible station by revelation which I wrote myself as it dropped from the lips of the Prophet, and although contrary to my natural inclinations, I submitted to it, fearing to disobey or treat lightly the commands of the Almighty. I have kept his Journal, and, like Baram [sic, Baruch?], the ancient scribe, have had the honor of writing the History of one of the Prophets. — I have attended him in the private Councils, in the secret chambers and in public exhibition. — I have performed a pilgrimage with him, (not to Mecca,) but to Missouri, a distance of 1000 miles, for the redemption of Zion, in company with about two hundred others, called the camp of Israel. When we arrived in Clay County adjoining Jackson County, Mo., in which Zion was located by revelation, and from which our brethren had been driven, we were informed through the Prophet that God had revealed to us that we need not cross over and fight as we had expected, but that God had accepted our sacrifice as he did that of Abraham, ours being equal to his when he offered up his Son. Therefore, we were sealed up unto eternal life in the name of Jesus Christ, as a reward for our suffering and obedience.

    I have set by his side and penned down the translation of the Egyptian Hieroglyphicks as he claimed to receive it by direct inspiration of Heaven. I have listened to him with feelings of no ordinary kind, when he declared that the audible voice of God, instructed him to establish a Banking-Anti Banking institution, which like Aaron’s rod should swallow up all other Banks (the Bank of Monroe excepted,) and grow and flourish and spread from the rivers to the ends of the earth, and survive when all others should be laid in ruins.

    I have been astonished to hear him declare that we had 60,000 Dollars in specie in our vaults, and $600,000 at our command, when we had not to exceed $6,000 and could not command any more; also that we had but about ten thousand Dollars of our bills in circulation, when he, as Cashier of the institution, knew that there was at least $150,000. Knowing their extreme poverty when they commenced this speculation, I have been not a little surprised to hear them assert that they were worth from three to four hundred thousand Dollars Cash, and in less than ninety days after, became insolvent without any change in their business affairs. But such has been the audacity of these boasting blasphemers, that they have assumed the authority to curse, or to bless, to damn, or to save, not only this Church but this entire generation, and that they hold their destinies in this world and that which is to come. And such has been their influence over this Church in this place, that they have filched the monies from their pockets and obtained their earthly substance for the purpose of establishing a Bank and various wild speculations, in order that they might aggrandize themselves and families, until they have reduced their followers to wretchedness and want.

    For the year past their lives have been one continued scene of lying, deception, and fraud, and that too, in the name of God. But this I can account for in my own mind, having a knowledge of their private characters and sentiments, I believe them to be confirmed Infidels, who have not the fear of God before their eyes, notwithstanding their high pretensions to holiness, and frequent correspondence with the Angels of Heaven, and the revelations of Jesus Christ by the power of the Holy Ghost.

    What avails the claims of such men to holiness of heart, when their examples do violence to the system of morality, to say nothing about religion? What more favorable idea, can one entertain who has heard them say that man has no more agency than a wheelbarrow, and consequently is not accountable, and in the final end of all things no such principle will exist as sin.

    This language, independent of many abominations that might be named, such as the Prophet’s fighting four pitched battles at fisticuff, within four years, one with his own natural brother, one with his brother-in-law, one with Ezra Thair, and one with a Baptist priest, speaks volumes.

    Their management in this place has reduced society to a complete wreck. The recent outrage committed here, viz. the burning of the Printing establishment, I have no doubt was nothing more, nor less than carrying into effect Smith and Rigdon’s last revelation that they had before they took their leave of this place between two days — in fact the lying, fighting, stealing, running away, &c., that has carried on among us are only reducing their theory to practice, and in some instances they have not only taught the theory, but have set the example themselves.

    And I am fully convinced that their precepts and examples, both in public and in private, are calculated to corrupt the morals of their votaries and cast a shade over their characters, which like the twilight of evening will soon settle into the gloom of midnight darkness; and had it not been arrested in its mad career, would have transmitted to succeeding generations, a system of hereditary tyranny, and spiritual despotism, unparalleled in the annals of the christian Church, the Church of Rome not excepted. But they have fled in the night; “they love darkness rather than light because their deeds are evil; the wicked flee when no man pursuth.” — the printing establishment, book bindery, &c., was formerly the property of Smith and Rigdon; it had been sold the day previous to its being set on fire, by virtue of two executions obtained against them of one thousand dollars each, for issuing banking paper contrary to law.

    The establishment had fallen into the hands of those who have of late remonstrated against the wickedness of the above-named individuals; and had it not been sacrificed upon the altar of reckless fanaticism, it would no doubt at this time have been speaking the truth, as an atonement for an ill-spent life; a well grounded conviction of this fact was evidently one reason why Smith and Rigdon obtained a revelation to abscond; and that the press must not at all hazards be suffered to be put in requisition against them; also that God would destroy this place by fire, for its wickedness against his Prophets, and that his servants are swift messengers of destruction, by whose hands he avenges himself upon his enemies; this accounts for the outrage.

    This is but a preface to the catalogue of their iniquities that might be enumerated. But the most astonishing thing after all is, that men of common sense and common abilities, should be so completely blinded as to dispense entirely with the evidence of their senses, and tamely submit to be led by such men, and to contenance such glaring inconsistencies; and at the same time to be made to believe, that they had God for their author, and the happiness and well being of mankind for their end and aim. But the magic charm is broken at last; superstition and bigotry have begun to lose their influence and unclench their iron grasp from this devoted people who have “been led like lambs to the slaughter, and as a sheep is dumb before her shearers,” so have we not dared to open our mouths.

    However justice seems to be in pursuit of the workers of iniquity; and sooner or later will overtake them: they will reap a just and sure retribution for their folly. This then is the conclusion of the whole matter; they lie by revelation, swindle by revelation, cheat and defraud by revelation, run away by revelation, and if they do not mend their ways, I fear that they will at last be damned by revelation.

    M. [sic, W.] PARRISH. “

     

    References

    References
    1 ‘Translation and Historicity of the Book of Abraham’, LDS Gospel Topic Essay – https://www.lds.org/topics/translation-and-historicity-of-the-book-of-abraham?lang=eng
    2 Letter to the editor, Painesville Republican, Feb. 15, 1838 – https://archive.org/details/PainesvilleRepublican02151838
  • Burned with Fire

    Burned with Fire

    Excerpts from 3 Nephi, Christ is speaking to the remnant survivors in America, describing the destruction he’s caused: 1

    1 And it came to pass that there was a voice heard among all the inhabitants of the earth, upon all the face of this land, crying:

    2 Wo, wo, wo unto this people; wo unto the inhabitants of the whole earth except they shall repent; for the devil laugheth, and his angels rejoice, because of the slain of the fair sons and daughters of my people; and it is because of their iniquity and abominations that they are fallen!

    3 Behold, that great city Zarahemla have I burned with fire, and the inhabitants thereof.

    4 And behold, that great city Moroni have I caused to be sunk in the depths of the sea, and the inhabitants thereof to be drowned.

    5 And behold, that great city Moronihah have I covered with earth, and the inhabitants thereof, to hide their iniquities and their abominations from before my face, that the blood of the prophets and the saints shall not come any more unto me against them.

    6 And behold, the city of Gilgal have I caused to be sunk, and the inhabitants thereof to be buried up in the depths of the earth;

    7 Yea, and the city of Onihah and the inhabitants thereof, and the city of Mocum and the inhabitants thereof, and the city of Jerusalem and the inhabitants thereof; and waters have I caused to come up in the stead thereof, to hide their wickedness and abominations from before my face, that the blood of the prophets and the saints shall not come up any more unto me against them.

    8 And behold, the city of Gadiandi, and the city of Gadiomnah, and the city of Jacob, and the city of Gimgimno, all these have I caused to be sunk, and made hills and valleys in the places thereof; and the inhabitants thereof have I buried up in the depths of the earth, to hide their wickedness and abominations from before my face, that the blood of the prophets and the saints should not come up any more unto me against them.

    9 And behold, that great city Jacobugath, which was inhabited by the people of king Jacob, have I caused to be burned with fire because of their sins and their wickedness, which was above all the wickedness of the whole earth, because of their secret murders and combinations; for it was they that did destroy the peace of my people and the government of the land; therefore I did cause them to be burned, to destroy them from before my face, that the blood of the prophets and the saints should not come up unto me any more against them.

    10 And behold, the city of Laman, and the city of Josh, and the city of Gad, and the city of Kishkumen, have I caused to be burned with fire, and the inhabitants thereof, because of their wickedness in casting out the prophets, and stoning those whom I did send to declare unto them concerning their wickedness and their abominations.

    11 And because they did cast them all out, that there were none righteous among them, I did send down fire and destroy them, that their wickedness and abominations might be hid from before my face, that the blood of the prophets and the saints whom I sent among them might not cry unto me from the ground against them.

    12 And many great destructions have I caused to come upon this land, and upon this people, because of their wickedness and their abominations.

    13 O all ye that are spared because ye were more righteous than they, will ye not now return unto me, and repent of your sins, and be converted, that I may heal you?

    14 Yea, verily I say unto you, if ye will come unto me ye shall have eternal life. Behold, mine arm of mercy is extended towards you, and whosoever will come, him will I receive; and blessed are those who come unto me.

    15 Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning. I am in the Father, and the Father in me; and in me hath the Father glorified his name.”

    Children represent roughly 25% of a population 2

    References

    References
    1 The Book of Mormon, 3 Nephi, Chapter 9 – https://www.lds.org/scriptures/bofm/3-ne/9?lang=xho&clang=eng
    2 US Census bureau – https://www.census.gov/quickfacts/fact/table/US#viewtop
  • Arm to the Square

    Arm to the Square

    Image: Nauvoo Illinois, LDS Temple.

    Masonic First Degree, Duegard of a fellow craft mason:[footnote]DUNCAN’S RITUAL AND MONITOR OF FREEMASONRY.[/footnote]

    The left arm, as far as the elbow, should be held in a horizontal position, and the rest of the arm in a vertical position, forming a square. The right hand detached from the stomach, fingers extending outward.

    PENALTY

    Draw the right hand rapidly across the neck, as represented in the cut, and drop the arm to the side.

    ‘All this I most solemnly, sincerely promise and swear, with a firm and steadfast resolution to perform the same, without any mental reservation or secret evasion of mind whatever, binding myself under no less penalty than that of having my throat cut across, 1 my tongue torn out by its roots, and my body buried in the rough sands of the sea, at low-water mark, 2 where the tide ebbs and flows twice in twenty-four hours, should I ever knowingly violate this my Entered Apprentice obligation. So help me God, and keep me steadfast in the due performance of the same.’

    The Sign and Penalty of the First Token of the Aaronic Priesthood, LDS Endowment Ceremony (note: the penalty was removed in 1990)[footnote]Handshakes, signs and penalties of the LDS endowment ceremony[/footnote]

    Is made by bringing the right arm to the square, the palm of the hand forward, the fingers close together, and the thumb extended.

    PENALTY, pre 1930

    The participant placed his or her right hand palm-down with the thumb extended and the tip of the thumb just under the left ear. The execution of the gesture was made by drawing the tip of the thumb swiftly across the throat until the thumb was just under the right ear, then dropping the hand and arm quickly to the side of the participant’s body.

    ADAM : “We, and each of us, covenant and promise that we will not reveal any of the secrets of this, the first token of the Aaronic priesthood, with its accompanying name, sign or penalty. Should we do so, we agree that our throats be cut from ear to ear and our tongues torn out by their roots.“

     

     

     

    Crash Course:
    Temple Oaths – Mormon Think
    Secret Masonic Handshakes, Passwords, Grips And Signs Of Blue Lodge Masonry 
    Mormonism and Masonry (Podcast) – Mormon Expressions
    The LDS Endowment – For Latter-day Saints, the endowment serves as a rite of adult initiation.
    Masonic Symbols and the LDS Temple – Sandra Tanner
    Masonry and Mormonism, an Interview with Greg Kearney (Podcast) – Mormon Stories
    Similarities between Freemasonry and the Mormon endowment – Richard Packham

  • Has it a name?

    Has it a name?

    Image: Salt Lake City LDS Temple

    To anyone who has knowledge of both the LDS Temple Ceremony (especially the pre-1990 temple ceremony) and Mason Rites it is very apparent that they have many similarities. Many things are exactly the same. Even knowledgeable Mormons admit that the endowment ceremony (especially in its earlier versions) contains many details that are similar to the Masonic initiation rites of Joseph Smith’s day. The symbols, oaths, handclasps, and terminology resemble the Masonic ritual in hundreds of ways.

    Masonic pass grip of a fellow craft:[footnote]Secret Masonic Handshakes, Passwords, Grips And Signs Of Blue Lodge Masonry [/footnote]

    The hand is taken as in an ordinary hand shake, and the Mason presses the top of his thumb against the space between the first and second knuckle joints of the first two fingers of his fellow Mason; the fellow Mason also presses his thumb on the corresponding part of the first Mason’s hand.
    The name of this grip is “Shibboleth”. When a candidate is imparted with this grip and its usage it is done in this manner:

    First, the Worshipful Master says to the candidate:

    “I now present my right hand in token of the continuance of friendship and brotherly love, and will invest you with the pass-grip, pass-word, real grip and word of a Fellow Craft. As you are uninstructed, he who has hitherto answered for you, will do so at this time. Give me the grip of an Entered Apprentice.”

    As previously explained from the Entered Apprentice degree, he then has this exchange with the Senior Deacon, who is standing next to the candidate, who is still kneeling at the altar, after having assume the obligation of this degree):

    WM: Brother Senior Deacon.
    SD: Worshipful Master.
    WM: Will you be off or from?
    SD: From.
    WM: From what and to what?
    SD: From the grip of an Entered Apprentice to the pass-grip of a Fellow Craft.
    (At this time, the candidate is shown the Pass Grip)
    WM: Pass. What is that?
    SD: The pass-grip of a Fellow Craft.
    WM: Has it a name?
    SD: It has.
    WM: Will you give it to me?
    SD: I did not so receive it; neither will I so impart it.
    WM: How will you dispose of it?
    SD: Letter or syllable it.
    WM: Syllable it and begin.
    SD: You begin.
    WM: Begin you.
    SD: Shib
    WM: bo
    SD: leth
    WM: Shibboleth, my Brother, is the name of this grip. You should always remember it, for should you be present at the opening or a Fellow Crafts Lodge, this pass-word will be demanded of you by one of the Deacons, and should you be unable to give it, it would cause confusion in the Craft.

    From the LDS endowment ceremony, Second Token of the Melchizedek Priesthood:[footnote]LDS Endowment Ceremony – Second Token of the Melchizedek Priesthood[/footnote]

    PETER: The Lord then gives the second token of the Melchizedek priesthood, the patriarchal grip, or Sure Sign of the Nail, and asks:
    LORD: What is that?
    PETER: The second token of the Melchizedek priesthood, the patriarchal grip, or Sure Sign of the Nail.
    LORD: Has it a name?
    PETER: It has.
    LORD: Will you give it to me?
    PETER: I cannot. I have not yet received it. For this purpose I have come to converse with the Lord through the veil.
    LORD: You shall receive it, upon the five points of fellowship, through the veil.
    PETER: The five points of fellowship are: inside of right foot by the side of right foot, knee to knee, breast to breast, hand to back, and mouth to ear. The Lord then gives the name of this token and asks:
    LORD: What is that?
    PETER: The second token of the Melchizedek priesthood, the patriarchal grip, or Sure Sign of the Nail.
    LORD: Has it a name?
    PETER: It has.
    LORD: Will you give it to me?
    PETER: I will, upon the five points of fellowship, through the veil.The person then repeats back to the Lord the name of this token as he received it, whereupon the Lord says:
    LORD: That is correct.

     

    Crash Course:
    Temple Oaths – Mormon Think
    Secret Masonic Handshakes, Passwords, Grips And Signs Of Blue Lodge Masonry 
    Mormonism and Masonry (Podcast) – Mormon Expressions
    The LDS Endowment – For Latter-day Saints, the endowment serves as a rite of adult initiation.
    Masonic Symbols and the LDS Temple – Sandra Tanner
    Masonry and Mormonism, an Interview with Greg Kearney (Podcast) – Mormon Stories
    Occultic and Masonic Influence in Early Mormonism – Joel B. Groat

  • Secret not Sacred

    Secret not Sacred

    Excerpt from the pre-1930 endowment ceremony:[footnote]Why the need for secret death oaths in the LDS Temple Endowment Ceremony?  [/footnote]

    ADAM : “We, and each of us, covenant and promise that we will not reveal any of the secrets of this, the first token of the Aaronic priesthood, with its accompanying name, sign or penalty. Should we do so, we agree that our throats be cut from ear to ear and our tongues torn out by their roots.”

    ADAM: “All bow your heads and say Yes.”

    TEMPLE PATRONS: “Yes.” (All patrons sit down.)

    PETER: “The brethren and sisters will now stand, push back the seats, place the robe on the left shoulder, and receive the Second Token of the Aaronic Priesthood. We and each of us do covenant and promise that we will not reveal the secrets of this, the Second Token of the Aaronic Priesthood, with its accompanying name, sign, grip or penalty. Should we do so, we agree to have our breasts cut open and our hearts and vitals torn from our bodies and given to the birds of the air and the beasts of the field.”

    “All bow your heads and say yes.”

    TEMPLE PATRONS: “Yes.” (All patrons sit down.)

    PETER: “We and each of us do covenant and promise that we will not reveal any of the secrets of this, the First Token of the Melchizedek Priesthood, with its accompanying name, sign or penalty. Should we do so, we agree that our bodies be cut asunder in the midst and all our bowels gush out.”

    “All bow your heads and say yes.”

    TEMPLE PATRONS: “Yes.” (All patrons sit down.)

     

    Crash Course:

    Why the need for secret death oaths in the LDS Temple Endowment Ceremony?
    Temple Oaths – Mormon Think
    Mormonism and Masonry (Podcast) – Mormon Expressions
    The LDS Endowment – For Latter-day Saints, the endowment serves as a rite of adult initiation.
    Masonic Symbols and the LDS Temple – Sandra Tanner
    Masonry and Mormonism, an Interview with Greg Kearney (Podcast) – Mormon Stories
    Occultic and Masonic Influence in Early Mormonism – Joel B. Groat

  • No Paid Ministry

    No Paid Ministry

    Image: Thomas S. Monson, LDS Church President. 

    From the April 2006 General Conference address ‘Our Sacred Priesthood Trust’:[footnote]Our Sacred Priesthood Trust – LDS April 2006 General Conference[/footnote]

    I have experienced many opportunities. One occurred 21 years ago, prior to the time when the German Democratic Republic—or East Germany, as it was more commonly known—was freed from Communist rule. I was visiting with the East German state secretary, Minister Gysi. At that time our temple at Freiberg, in East Germany, was under construction, along with two or three meetinghouses. Minister Gysi and I visited on a number of subjects, including our worldwide building program. He then asked, “Why is your church so wealthy that you can afford to build buildings in our country and throughout the world? How do you get your money?”

    I answered that the Church is not wealthy but that we follow the ancient biblical principle of tithing, which principle is reemphasized in our modern scripture. I explained also that our Church has no paid ministry and indicated that these were two reasons why we were able to build the buildings then under way, including the beautiful temple at Freiberg.

    From a 2014 letter to First Quorum of the 70 addressing living allowance increase:[footnote]First Q70 Living Allowance – Mormon Leaks[/footnote]

    In Accordance with approved procedures, the annual General Authority base allowance has been increased from $116,400 to $120,000. This will begin with your paycheck issued on January 10, 2014 (pay period 1).

    Detailed information on the t2014 medical benefits and related premiums was sent to you earlier by Deseret Mutual Benefit Administrators.

     

     

     

     

    Crash Course:

    How the Mormons Make Money – Bloomberg

    LDS Church Finances – Wikipedia

    Mormon Leaks

    Church Finances, 1947-Style – By Common Consent

    What does “unpaid ministry” look like? – Eric Johnson

  • Pure Blood

    Pure Blood

    Image: Rosa Parks, Civil Rights Activist

    Excerpt from Historian D. Michael Quinn’s article on ‘Utah Mormon discrimination against the Blacks’:

    [footnote]Prelude to the National “Defense of Marriage” Campaign: Civil Discrimination Against Feared or Despised Minorities – D. Michael Quinn [/footnote]

    ‘In 1953, a First Presidency secretary also informed a white Mormon about the less-obvious extent of Utah’s racial segregation: “The L.D.S. Hospital here in Salt Lake City has a blood bank which does not contain any colored blood.” According to presidency counselor J. Reuben Clark, this policy of segregating African-American blood from the blood donated by so-called “white people” was intended “to protect the purity of the blood streams of the people of this Church.”’


    Crash Course:

    Race and the Priesthood Essay – LDS.org
    Statements about race in the Book of Mormon – Religious Tolerance
    Black people in Mormon doctrine – Wikipedia
    Blacks and the Priesthood – Mormon Think
    Prelude to the National “Defenseof Marriage” Campaign: Civil Discrimination Against Feared or Despised Minorities – D. Michael Quinn
    Mormons and the NAACP – Blacks and the Priesthood – wasmormon.org

    Mormons and the NAACP – Blacks and the Priesthood
  • Filthy Affair

    Filthy Affair

    Frances Ward (“Fanny”) Alger Custer (September 30, 1816 – November 29, 1889) is generally considered as Joseph Smiths first plural wife. Although undocumented, the marriage of Fanny and Joseph most likely took place in Kirtland, Ohio sometime in 1833 (before sealing authority had been restored). She would have been sixteen years old at the time.

    Joseph kept his marriage to Fanny out of the view of the public, and his wife Emma. Chauncey Webb recounted Emma’s later discovery of the relationship: “Emma was furious, and drove the girl, who was unable to conceal the consequences of her celestial relation with the prophet, out of her house”. Ann Eliza again recalled: “…it was felt that [Emma] certainly must have had some very good reason for her action. By degrees it became whispered about that Joseph’s love for his adopted daughter was by no means a paternal affection, and his wife, discovering the fact, at once took measures to place the girl beyond his reach…Since Emma refused decidedly to allow her to remain in her house…my mother offered to take her until she could be sent to her relatives…” [footnote] Fanny Alger – Wives of Joseph Smith  [/footnote]

    In January 1838, some months after the Algers had left Kirtland, Oliver Cowdery wrote his brother concerning his indignation at Smith’s relationship with Alger. Cowdery said he had discussed with Smith the “dirty, nasty, filthy affair of his and Fanny Alger’s … in which I strictly declared that I had never deserted from the truth in the matter, and as I supposed was admitted by himself.” [footnote] Oliver Cowdery, Letter to Warren A. Cowdery (Oliver’s brother), January 21, 1838  [/footnote]

     

    Crash Course:

    Year of Polygamy Podcast – The series follows the Mormon faith through the lens of “The Principle of Plural Marriage”.

    Joseph Smith’s Polygamy – Discusses Joseph Smith’s introduction of polygamy into early Mormon Church.

    Plural Marriage and Mormon Fundamentalism – D. Michael Quinn

    Fanny Alger – The Wives of Joseph Smith