Paper presented at Sunstone
August 16, 2003
by Anne Wilde

With the recent publication of Under the Banner of Heaven by Jon Krakauer, the proverbial “squeaky wheel” once again gets the attention - only this time there is an entire caravan of wheels, all squeaking simultaneously. In a very rare occurrence, both fundamentalist and orthodox Mormons are under scrutiny in the same book.

As a long-time independent Fundamentalist Mormon, I’m grateful for this opportunity to respond to Jon’s book. But please realize that I’m speaking from my own point of view - and probably that of several other Fundamentalists — but certainly not in behalf of Fundamentalist Mormons in general, since they are so numerous and diverse. This diversity ranges from mild-mannered, non-aggressive believers who blend into the landscape, to women in pioneer attire living in secluded communities, to a few men in levis or dress slacks, justifying violence because of hearing “divine voices” or because of their interpretation of blood atonement.

It has only been during the past three years that I have felt comfortable in publicly admitting my Fundamentalist Mormon beliefs and lifestyle. In December 2000 I helped to write and publish a book entitled Voices in Harmony: Contemporary Women Celebrate Plural Marriage which contains a compilation of 100 faith-promoting testimonies and positive experiences of women who have happily and freely lived plural marriage. We three authors were so tired of hearing about all the negative experiences of polygamists, that we felt it was time for people to know about some of the positive examples. The book has been making some important inroads in presenting a better understanding of contemporary plural marriage to the community, to the media, and to state government officials.

Maybe you can imagine my feelings, then, as I read Under the Banner of Heaven, which focuses once again on the negative and violent parts of the Fundamentalist Mormon culture.

Even though I can’t say that I enjoyed reading Under the Banner of Heaven, I’m glad I read it because I have known most of the players he described as Fundamentalist Mormons. Fortunately, the author makes an attempt to distinguish between the violent and non-violent players. But he has done a real disservice to both the LDS Church and to Fundamentalist Mormons alike. The first printing of his book was 350,000 copies, and it is now No. 1 on the New York best seller list. For many people, this will be the only book they read on the Mormons, and it will be easy for them to conclude that both mainstream and fundamentalists have more than their share of violent fanatics and uncontrolled religious zealots.

The question may well be argued, “Did such individuals have a propensity towards violence before they got deeply involved in religious practices and doctrines, or did their strong religious beliefs cause their violent reactions?” It’s a case of which came first - the chicken or the egg?

Centering on the Dan and Ron Lafferty murders, Jon Krakauer brings into the Fundamentalist Mormon picture Tom Green, the Kingstons, Colorado City, Brian David Mitchell, the LeBarons, Robert Crossfield, Kenyon Blackmore, John Bryant, and Alex Joseph - all claiming beliefs in some type of Fundamental Mormonism. Most of these so-called extremists, however, were also connected with the LDS Church at one time. The majority of Fundamentalist Mormons don’t want to claim any relationship with some of those listed above any more than the LDS Church wants to claim Ted Bundy, Gary Gilmore, Brian David Mitchell, Gary Arthur Bishop, Mark Hofmann, etc.

Religious obsession sometimes leads to hearing voices, or conversly, hearing voices occasionally results in religious obsession. Krakauer accurately explains that the “religious fanatic’s perspective narrows until the last remnants of proportion are shed from his life. * * * Common sense is no match for the voice of God.” (pp. xxii & xxiii)

Claiming to have heard the “voice of God” seems to be a common denominator of those religious fanatics mentioned in Under the Banner of Heaven. It is evident, however, that since they are so contradictory, all their claims cannot possibly come from the same divine source. How, then, can we determine which of these “voices” are really from God? Joseph Smith said that inspiration comes from three sources: “the Spirit of God, the spirit of man, and the spirit of the devil.” (TPJS, p. 189) If the message exalts the man and says how great and wonderful he is, chances are it did not come from God.

Joseph Smith was very concerned about the source of revelation and the discernment of spirits. In fact, Ehat and Cook state in their book, he Words of Joseph Smith:

“There was no point upon which the Prophet Joseph dwelt more than the discerning of Spirits.” (Minutes of Meetings held in Provo City, 28 Nov. 1869, Church Archives) “The Prophet insisted that true religion was one of individual participation in revelation from God, but that in their zeal many could be deceived.” (Words of Joseph Smith, p. 21)

It seems that many cases of faith-based violence could possibly have been avoided if the participants had possessed this gift of discernment of spirits spoken of by Joseph Smith and also in scripture. I have compiled the following ten guidelines from the words of Joseph Smith, from Alma, and from the Doctrine and Covenants, to be used in determining if a religious message has come from a divine source:

1. You will feel peace and joy.
2. You will not feel malice, hatred, strife or evil.
3. Your whole desire will be to do good and bring forth righteousness.
4. You will desire to build up the kingdom of God.
5. The message will not contradict a former revelation.
6. You will not have previously revolted at anything that came from God.
7. Any revealed principles will be eternal in nature.
8. The message will be for your personal benefit and instruction.
9. The message will enlarge your soul, enlighten your understanding, and be delicious.
10. Your bosom shall burn within you.

However, the following warning from Brigham Young should be noted:

“… when individuals are blessed with visions, revelations, and great manifestations, look out; then the devil is nigh you, and you will be tempted in proportion to the vision, revelation, or manifestation you have received.” (JD 3:206)

In other words, the greater the manifestation from God, the greater the possibility that the adversary will get “equal time” for temptation.

If Dan and Ron Lafferty had used these guidelines mentioned above in determining the source of their revelations, the outcome would undoubtedly have been very different. But according to Krakauer, Dan was instead greatly influenced by a publication printed in Nauvoo in 1842 called The Peacemaker, a portion of which is referred to as “The Little Known Discourse.” The entire book was probably never published, but the title page for the two-chapter extract lists Udney Hay Jacob as the author and J. Smith as the printer. Over the years some have speculated that Joseph Smith may have been the author, but this is not consistent with a statement by Joseph Smith himself, printed under the date of December 1, 1842, in the Times and Seasons:

“There was a book printed at my office a short time since, written by Udney H. Jacob, on marriage; and had I been apprised of it, I should not have printed it; not that I am opposed to any man enjoying his privileges; but I do not wish my name associated with the author’s in such an unmeaning rigmarole of nonsense, folly and trash.” (T & S 4:32)

Udney Hay Jacob, born in 1781, was not a member of the LDS Church when he wrote this reference work. According to Norton, the eldest of his nine children, he did not even believe Mormonism was true until a year later when he was baptized in 1843.

Since Dan Lafferty was satisfied that Joseph Smith was the author of The Peacemaker, he began adapting its not-so-peaceful principles to regulate his household, demanding that all family members be in absolute subjection to him as the husband and patriarch. According to Jon’s book, Dan’s new rules greatly restricted his wife so she couldn’t drive, handle money, or wear slacks; and when she disobeyed, Dan spanked her. His children had to withdraw from school and quit playing with their friends; he turned off the gas and electricity, etc. Does this sound like the teachings of the same man, Joseph Smith, who advocated free agency and declared, “You stand in these last days, as all have stood before you, agents unto yourselves, …” (TPJS, p. 12)? It appears that Dan was patterning his life after the advice of someone other than the Prophet Joseph Smith.

In his book, Krakauer incorrectly refers to all Fundamentalist Mormons as FLDS, which initials actually refer only to the fundamentalists in Colorado City/Hildale. He also states incorrectly that all Fundamentalist Mormons are extremely critical of the LDS Church. This is certainly not the case with hundreds of Fundamentalist Mormons with whom I am acquainted.

The author rather abruptly jumps around in discussing the personalities in his book - one minute he’s in the world of fundamentalism, the next in mainstream Mormonism, and then back to fundamentalism - the thread seeming to be faith-based violence that supposedly weaves them all together. But, being the eternal optimist that I am, I cannot present this paper without trying to balance the accounts in Krakauer’s book with at least a few positive, non-violent examples of strong faith and personal revelation among Fundamentalist Mormons.

1. In response to their personal revelation, several Fundamentalist Mormon families from England left their native land, homes, jobs and extended families a few years ago to peacefully “gather” to Zion in order to mingle with those of similar beliefs and to help build a community.

2. In response to her personal revelation, a new plural wife “chose to follow this holy principle [of plural marriage], regardless of what the circumstances may be. I know that plural marriage is a true and everlasting principle ordained of God. The Holy Spirit bore witness to me by that all-knowing perfect peace.”

3. In response to his personal revelation, one Fundamentalist Mormon man quietly and steadfastly dedicated over 30 years of his life to researching, compiling and writing books on the fullness of the Gospel. He was not vindictive or violent in his publications nor in his conversations with the thousands of people that sought him out.

4. In response to her personal revelation, a young single girl states, “I received an incredible and unforgettable witness in the very center of my soul that sent me reeling with the power of it. It was an overwhelming affirmative.” This was her answer after she had prayed and fasted for three days in order to know if plural marriage was right for her.

5. In response to their personal revelation, one plural family refused to give up their beliefs and practices even when threatened with eviction from their rental home. Although very frustrated, disappointed and even angry that this could happen, they left peacefully, without retaliation.

6. Because of their testimonies of plural marriage, over 100 supporters, at possible personal risk, appeared publicly, peacefully and professionally before the Judiciary Committee at the Utah State Capitol a few years ago, to protest the unfair wording in a proposed bill on polygamy. As a result of that and previous lobbying by a number of supportive women, the offensive wording was removed from the bill–without violence.

7. Because of their personal testimonies, dozens of polygamist families remained true to their beliefs and responded calmly and quietly during the government raids of the 30’s, 40’s and 50’s, in spite of the invasive and traumatic arrests and family separations.

Although you may not agree with the religious position taken by these Fundamentalist Mormons, I present them to show how these people responded in a peaceful manner rather than with violence. And, just for the record, many, many more “non-squeaky” examples could be related which would counter the more violent ones in Krakauer’s book.

In conclusion, Jon Krakauer made some strong points with which I am in total agreement:

“To whatever extent the LDS religion moves beyond the most problematic facets of Joseph Smith’s theology and succeeds at becoming less and less peculiar, fundamentalists are bound to pull more and more converts from the Mormon Church’s own swelling ranks.” (p. 322)

I personally have witnessed and continue to witness many such cases.

I also agree with the author when he supported the statement by Michael Quinn, in his lecture “On Being a Mormon Historian:

“The tragic reality is that there have been occasions when Church leaders, teachers, and writers have not told the truth they knew about difficulties of the Mormon past, but have offered to the Saints instead a mixture of platitudes, half-truths, omissions, and plausible denials.” (p. 336)

And I certainly agree with John Taylor’s statement, from which Krakauer took the title of his book: “… when the Government conflicts with heaven, we will be ranged under the banner of heaven. … But I think there are peaceful, non-violent ways of rallying under that banner.

* * * * *

Sources for the guideline list:

“They [the brethren] can tell the spirit of the Lord from all other spirits - it will whisper peace and joy to their souls; it will take malice, hatred, strife and all evil from their hearts, and their whole desire will be to do good, bring forth righteousness and build up the kingdom of God.” (Juvenile Instructor 8:114)

“There have also been ministering angels in the Church which were of Satan appearing as an angel of light. * * * (Gives an example) Many true things were spoken by this personage, and many things that were false. How, it may be asked, was this known to be a bad angel? By the color of his hair; that is one of the signs that he can be known by, and by his contradicting a former revelation.” (Joseph Smith, TPJS, pp. 214-215)

“The moment we revolt at anything which comes from God, the devil takes power.” (TPJS, p. 181)

“A key: every principle proceeding from God is eternal, and any principle which is not eternal is of the devil.” (TPJS, p. 181)

“… if any person have a vision or a visitation from a heavenly messenger, it must be for his own benefit and instruction; . . .” (TPJS, p. 21)

“It must needs be that this is a good seed, or that the word is good, for it beginneth (1) to enlarge my soul; yea, it beginneth (2) to enlighten my understanding, yea, it beginneth (3) to be delicious to me.” (Alma 32:28)

“… if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.” (D & C 9:8)