Criticism of Mormonism/Articles/LDS Church Authority and New Plural Marriages, 1890–1904

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D. Michael Quinn

...writers are certainly "dishonest or bad historians" if they fail to acknowledge the existence of even one piece of evidence they know challenges or contradicts the rest of their evidence. If this omission of relevant evidence is inadvertent, the author is careless. If the omission is an intentional effort to conceal or avoid presenting the reader with evidence that contradicts the preferred view of the writer, that is fraud, whether by a scholar or non-scholar, historian or other specialist. If authors write in scholarly style, they are equally dishonest if they fail to acknowledge any significant work whose interpretations differ from their own.
— D. Michael Quinn, "Editor's Introduction," in The New Mormon History: Revisionist Essays on the Past, ed. D. Michael Quinn (Salt Lake City: Signature Books, 1992), xiii, n. 5

"LDS Church Authority and New Plural Marriages, 1890–1904"

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Let not my servants who are called to the Presidency of my church, deny my word or my law, which concerns the salvation of the children of men.... Place not your selves in jeopardy to your enemies by promise.... Let my servants, who officiate as your counselors before the Courts, make their pleadings as they are moved by the Holy Spirit, without any further pledges from the Priesthood, and they shall be justified.	Let not my servants who are called to the Presidency of my church, deny my word or my law, which concerns the salvation of the children of men. Let them pray for the Holy Spirit, which shall be given them to guide them in their acts. Place not yourselves in jeopardy to your enemies by promise.... Let my servants, who officiate as your counselors before the courts, make their pleadings as they are moved upon by the Holy spirit, without any further pledges from the Priesthood {and they shall be justified.} Let my servants call upon the Lord in mighty prayer, retain the Holy Ghost as your constant companion, and act as you are moved upon by that spirit, and all will be well with you. The wicked are fast ripening in iniquity, and they will be cut off by the judgments of God. Great events await you and this generation, and are nigh at your doors. Awake, O, Israel, and have faith in God, and His promises, and he will not forsake you. I the Lord will deliver my Saints from the dominion of the wicked, in mine own due time and way.
D. Michael Quinn, "LDS Church Authority and New Plural Marriages, 1890–1904," Dialogue: A Journal of Mormon Thought 18 no. 1 (Spring 1985), 36.	Revelation to Wilford Woodruff, 24 November 1889, recorded in Wilford Woodruff's Journal: 1889–1898, edited by Scott G. Kenney, Vol. 9 (Midvale, Utah: Signature Books, 1985), 68–69. Also in in James R. Clark, Messages of the First Presidency Vol. 3, (Salt Lake City: Bookcraft, 1966), 175–176. Text in {bracket} is from L. John Nuttall Journal, 27 November 1889.

Commentary

• The excised portions clearly anticipate that further revelation will be granted on this topic, and affirm that this is not the final word. Quinn's tendency (especially since his excommunication) to minimize the revelation granted Church leaders is perhaps at play.

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The Mormon Hierarchy: Extensions of Power

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While they acknowledge that Packer previously was "less than diplomatic," "dogmatic, bigoted," "offended people," and got "agitated and lashed out" as a church administrator, his biographer and Apostle Neal A. Maxwell have recently said that Packer "has grown" out of such behavior.	"[President Packer's] talks have been listened to and appreciated by members throughout the Church. But in the minds of some few he has been viewed as controversial, dogmatic, bigoted.
D. Michael Quinn, The Mormon Hierarchy: Extensions of Power (Salt Lake City: Signature Books, 1997), 20.	Lucile C. Tate, Boyd K. Packer: A Watchman on the Tower (Salt Lake City: Bookcraft, 1995), 264.

Commentary

• Quinn attributes such claims to the biographer and another apostle; in fact, the biographer notes that "in the minds of some few" this has been the case. Reading the entire chapter conveys nothing like Quinn's version. One wonders if Quinn's problems with the Church, which became more prominent after he publically attacked a talk given by Elder Packer, explains his current animus and willingness to distort what others have said.

Resources

• Duane Boyce, "A Betrayal of Trust (Review of: The Mormon Hierarchy: Extensions of Power, by D. Michael Quinn)," FARMS Review of Books 9/2 (1997): 147–163. off-site

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Quinn claims that Elder Maxwell said Elder Packer might have been "'agitated and lashed out' as a church administrator."	Whereas Boyd formerly might have been agitated and lashed out against something that wasn't right, he has grown. With his increased spiritual composure his influence and impact are quiet, steady, and deep. He does not simply point out problems; he reconnoiters them perceptively, then in a prophetic, apostolic way he becomes a clarifier, a mover, and a resolver. In patience and meekness he uses his insights and influence to bring about what needs to be done. Boyd possesses another attribute that relates to the one just mentioned. He is quite unconcerned with self. He is anxiously engaged in good causes, and if issues require him to stand alone until others catch the vision, he'll pay the price and doesn't worry about the consequences for him. He takes the eternal view that if what you have done is right, the fact that you got bruised a bit in the process doesn't matter much; the bruises will heal and the progress will have been made.
D. Michael Quinn, The Mormon Hierarchy: Extensions of Power (Salt Lake City: Signature Books, 1997), 20.	Neal A. Maxwell, cited in Lucile C. Tate, Boyd K. Packer: A Watchman on the Tower, (Salt Lake City, Utah: Bookcraft, 1995),162; citing Neal A. Maxwell interview, 8 December 1989.

Commentary

• Elder Maxwell's praise of Elder Packer is clear. Quinn omits the indication that any lashing out is against a thing, not a person. He also ignores key attributes of patience, meekness, anxious concern for the right, and willingness to suffer for the truth, since these are not the characteristics which he wishes to ascribe to Elder Packer. Text without context results in error and misrepresentation of Elder Maxwell's intent.

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Same-Sex Dynamics Among Nineteenth-Century Americans: A Mormon Example

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two who were vary friends indeed should lie down upon the same bed at night locked in each other['s] embrace talking of their love & should awake in the morning together. They could immediately renew their conversation of love even while rising from their bed.	President J. Smith Addressed the assembly of the saints at the temple of the Lord upon the subject of the saints death burial & resurrection of the saints. He had been requested to preach a funeral sermon by several persons who had died lost friends & he had Just Received information that Elder Lorenzo Barnes had died in England we received this information by a letter from Elder P. P. Pratt. After reading the letter he addressed the assembly in a vary feeling interesting & edefying manner among many other remarks he said he should have been more reconciled to the death of Elder barnes Could his bodey have been laid in the grave in Nauvoo or among the Saints, he said he had vary peculiar feelings relative to recieving an honorable burial with his father he Considered Nauvoo would be a burying place of the Saints & Should he die he considered it would be a great Blessing to be buried with the saints & esspecially to be buried with his father yes he wanted to lie by the side of his father that when the trump of God should sound & the voice of God should say ye Saints arise that when the tomb should birst he could arise from the grave & first salute his father & say O my father! & his father say O my son!! as they took each other by the hand he wished next to salute his brothers & sisters & then the Saints & he said it was upon this principle that the ancients were so particular to have an honorable burial with their fathers as in the case of Joseph, before his death he made his kindred promise to carry his bones to the land of Canann & they did so they embalmed his body took it to the land of Canaan & buryed it with his fathers their is a glory in this that many do not comprehend. It is true that in the resurrection that the bodies will be caught up to meet the Lord & the Saints will all be brought together though they were scattered upon the face of the whole earth yet they would not as readily salute each other as though they lay down & rose up together from the same bed, To bring it to the understanding it would be upon the same principle as though two who were vary friends indeed should lie down upon the same bed at night locked in each other embrace talking of their love & should awake in the morning together they could immediately renew their conversation of love even while rising from their bed but if they were alone & in seperate apartments they could not as readily salute each other as though they were together He remarked that should he live & have an opportunity of gathering his friends who had died together he intended to do it but if he should not live to do it himself he hoped that some of his frie friends would. He wished all of the saints to be comforted with the victory they were to gain by the resurrection it is sufficient to encorage the saint to overcome in the midst of evry trial trouble & tribulation though thunders roar & earthquakes bellow, lightnings flash & wars are upon evry hand yet suffer not a joint to tremble nor let not your heart faint for the great Eloheem will deliver you & if not before the resurrection will set you eternally free from all these things from pain sorrow & death. I have labored hard & sought evry way to try to prepare this people to comprehend the things that God is unfolding to me In speaking of the resurrection I would say that God hath shown unto me a vission of the resurrection of the dead & I saw the graves open & the saints as they arose took each other by the hand even before they got up or while getting up & great Joy & glory rested upon them.
D. Michael Quinn, Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example (Urbana: University of Illinois Press, 1996); citing Scott G. Kenney, ed., Wilford Woodruff's Journal: 1833-1898 Typescript, 9 vols. and index (Midvale, Utah: Signature Books, 1983-91), 2:227.	Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of Joseph Smith, 2nd Edition, (Salt Lake City: Deseret Book, 1996), 197–198. (Citing Wilford Woodruff diary as at left).

Commentary

• Quinn butchers this quote, turning a speech about being buried near loved ones while awaiting the resurrection into advocacy of "bedtime snuggling" (Quinn, p. 87)!

Resources

• Klaus J. Hansen, "Quinnspeak (Review of Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example by D. Michael Quinn)," FARMS Review of Books 10/1 (1998): 132–140. off-site
• George L. Mitton and Rhett S. James, "A Response to D. Michael Quinn's Homosexual Distortion of Latter-day Saint History (Review of Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example by D. Michael Quinn)," FARMS Review of Books 10/1 (1998): 141–263. off-site

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Quinn also claims that Joseph "never once mentioned husband-wife relationships . . . remarkable in a sermon on loving relationships in this life and in the resurrection during which the prophet repeatedly spoke of "brothers and friends," fathers and sons, mothers, daughters and sisters. Smith's silence concerning husbands and wives was deafening in this sermon about attachments of love . . . but I do see that as the first Mormon expression of male bonding."	This seems unlikely, given that fathers and mothers in glory must imply heterosexual relationships. Joseph also comforted Marcellus Bates, saying "You shall soon have the company of your companion in a world of glory."
D. Michael Quinn, Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example (Urbana: University of Illinois Press, 1996), 139.	Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957). Volume 5 link Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of Joseph Smith, 2nd Edition, (Salt Lake City: Deseret Book, 1996), 279 n. 11.

Commentary

• Note that this is, (contrary to Quinn's claim) in fact, "the closest allusion to the doctrine of eternal marriage the Prophet had yet made in public discourse."

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it is pleasing for friends to lie down together, locked in the arms of love, to sleep and wake in each other's embrace and renew their conversation.	I will tell you what I want. If tomorrow I shall be called to lie in yonder tomb, in the morning of the resurrection, let me strike hands with my father, and cry, "My father," and he will say "My son, my son," as soon as the rock rends and before we come out of our graves. And may we contemplate these things so? Yes, if we learn how to live and how to die. When we lie down we contemplate how we may rise in the morning; and it is pleasing for friends to lie down together, locked in the arms of love, to sleep and wake in each other's embrace and renew their conversation. Would you think it strange if I relate what I have seen in vision in relation to this interesting theme? Those who have died in Jesus Christ may expect to enter into all that fruition of joy when they come forth, which they possessed or anticipated here. So plain was the vision, that I actually saw men, before they had ascended from the tomb, as though they were getting up slowly. They took each other by the hand and said to each other, "My father, my son, my mother, my daughter, my brother, my sister." And when the voice calls for the dead to arise, suppose I am laid by the side of my father, what would be the first joy of my heart? To meet my father, my mother, my brother, my sister; and when they are by my side, I embrace them and they me.
Quinn, citing Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:360–362. Volume 5 link	Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:360–362. Volume 5 link Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of Joseph Smith, 2nd Edition, (Salt Lake City: Deseret Book, 1996), 195–196.

Commentary

• Quinn again warps talk of the resurrection of families through a homosexual lens to completely distort Joseph's meaning.

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Dan Jones reported that in Carthage Joseph came "and lay himself by my side in close embrace."	Late, we retired to rest, Joseph and Hyrum on the only bedstead while 4 or 5 lay side by side on mattresses on the floor, Dr. Richards sitting up writing untill his last candle left him in the dark; the report of a gun, fired close by, caused Joseph whose head was by a window, to arise, leave the bed and lay himself by my side in close embrace soon after Dr. Richards retired to the bed and while I thought all but myself and heaven asleep, Joseph asked in a whisper if I was afraid to die. "Has that time come think you? Engaged in such a cause I do not think that death would have many terrors," I replied. "You will see Wales and fulfill the mission appointed you ere you die" he said. I believed his word and relied upon it through trying scenes which followed. All the conversation evinced a presentiment of an approaching crisis.
Quinn, page 87; Mitton and James note that "Quinn arbitrarily changes this to "in a close embrace," a form not found in the text." (note 47).	Dan Jones to Thomas Bullock, 20 January 1855, in Ronald D. Dennis, ed., "The Martyrdom of Joseph and Hyrum Smith," Brigham Young University Studies 24 no. 1 (1984), 101. {Spelling and punctuation as in the original.)off-site

Commentary

• Quinn then concludes (p. 87) "the Mormon prophet Joseph Smith enjoyed bedtime snuggling with male friends throughout his life" which is nonsense, at least in the sense which Quinn intends us to take it--he implies that Joseph tolerated homosexual behavior, when these quotations in context say nothing of the sort. He is speaking about family bonds and the resurrection, not gay sex.

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Jerald and Sandra Tanner

The point is, we're trying to be accurate. We want to be straightforward, we want to have the research we put out be reliable so that people can go look it up for themselves and see that in fact is what the case is. So we're upset when we see people stretching things on either side.

— Sandra Tanner, taped interview by Scott Faulring, 10 February 1982, in Faulring, "An Oral History of Modern Microfilm Company," Special Collections Library, Brigham Young University, 297.

Mormonism: Shadow or Reality?

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Below are a few examples which show the confusion concerning the First Vision which existed after Joseph Smith's death..."Do you suppose that God in person called upon Joseph Smith, our Prophet? God called upon him; But God did not come himself and call..." (Journal of Discourses Vol. 6, page 29) Heber C. Kimball went on to explain that rather than God coming Himself, He sent messengers to Joseph Smith. He went on to state: Why did he not come along? Because he has agents to attend to his business, and he sits upon his throne and is established at head-quarters and tells this man, 'Go and do this,' and it is behind the vail just as it is here. You have got to learn that." (Journal of Discourses Vol. 6, page 29).	Do you suppose that God in person called upon Joseph Smith, our Prophet? God called upon him; but God did not come himself and call, but he sent Peter to do it. Do you not see? He sent Peter and sent Moroni to Joseph, and told him that he had got the plates. Did God come himself? No: he sent Moroni and told him there was a record, and says he, "That record is matter that pertains to the. Lamanites, and it tells when their fathers came out of Jerusalem, and how they came, and all about it; and, says he, "If you will do as I tell you, I will confer a gift upon you." Well, he conferred it upon him, because Joseph said he would do as he told him. "I want you to go to work and take the Urim and Thummim, and translate this book, and have it published, that this nation may read it." Do you not see, by Joseph receiving the gift that was conferred upon him, you and I have that record? Well, when this took place, Peter came along to him and gave power and authority, and, says he, "You go and baptise Oliver Cowdery, and then ordain him a Priest." He did it, and do you not see his works were in exercise? Then Oliver, having authority, baptised Joseph and ordained him a Priest. Do you not see the works, how they manifest themselves? Well, then Peter comes along. Why did not God come? He sent Peter, do you not see? Why did he not come along? Because he has agents to attend to his business, and he sits upon his throne and is established at head-quarters, and tells this man, "Go and do this;" and it is behind the vail just as it is here. You have got to learn that.
Jerald and Sandra Tanner, Mormonism: Shadow or Reality? 5th edition, (Salt Lake City: Utah Lighthouse Ministry, 1987), 154.	Heber C. Kimball, "Light, Life, and Truth," Journal of Discourses, reported by G.D. Watt, J.V. Long and others, (8 November 1857), Vol. 6 (London: Latter-day Saint's Book Depot, 1859), 29.off-site wiki

Commentary

• The Tanners try to prove that Joseph changed his story about whether God and Christ appeared in the First Vision, or whether it was an 'angel.' They here completely omit the material that demonstrates that Heber was speaking of delegation of authority and mentioned Moroni bringing the Book of Mormon and Peter, James, and John restoring the Melchizedek priesthood. This passage has nothing to do with the First Vision.

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All others, who are not classed as sons of perdition, will be "redeemed in the due time of the Lord"; that is, they will all be saved. The MEANEST SINNER will find some place in the heavenly realm... In the Church of Jesus Christ of Latter-day Saints, THERE IS NO HELL. ALL will find a measure of salvation, ... The gospel of Jesus Christ has NO HELL in the old proverbial sense. (Joseph Smith--Seeker After Truth, Salt Lake City, 1951, pp. 177-178). The Apostle John A. Widtsoe seemed to be teaching the very thing that the Book of Mormon condemned!	To illustrate the definite break with the Christianity of the day, [consider a doctrine] foreign to the truth of the gospel but taught almost vehemently over centuries by the priests of an apostate Christianity...that sinners will be sent to hell, there to remain in torture throughout eternity....In Joseph's day preachers still taught the proverbial hell of everlasting torture. In the text books of his day, in many nations, were pictures of devils with pitchforks pushing sinners into the flames of hells, there to suffer the agony of being burned, but never consumed. With one hand the preacher offered a fragment of God's love, and with the other, the torment of an unutterable never-ending hell provided by an angry, unforgiving God. Under such a cruel doctrine men would be frightened, so it was hoped, into a righteous manner of living. How men could devise so horrible a future for any one of God's children is a striking evidence of the apostasy from the simple loving gospel of Jesus Christ...the breaking of any law brings punishment which however may be paid for through repentance. If repentance does not follow sin, full punishment inevitably follows......In the Church of Jesus Christ of Latter-day Saints, there is no hell. All will find a measure of salvation; all must pay for any infringement of the law; but the payment will be as the Lord may decide. There is graded salvation. This may be a more terrible punishment: to feel that because of sin a man is here, when by a correct life, he might be higher. The gospel of Jesus Christ has no hell in the old proverbial sense.
*Jerald and Sandra Tanner, Mormonism: Shadow or Reality? 5th edition, (Salt Lake City: Utah Lighthouse Ministry, 1987), 198. (Capitalization as in original; the bold material was underlined in the Tanner's work for emphasis.)	John A. Widtsoe, Joseph Smith: Seeker after Truth, Prophet of God (Salt Lake City: Deseret News, 1951), 173–178.

Commentary

• Note how Elder Widtsoe is trying to explain the differences between the sectarian vision of hell and the LDS one. He nowhere claims that sinners get a 'free ride' into heaven, and even opines that LDS understanding of punishment may be worse, in some ways. Note too the Tanners' tendency to distort and obscure meaning through ALL CAPS and emphasis.

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