Mormonism and violence

Source: Wikipedia, the free encyclopedia.

Mormons have numerous significant instances of violence throughout their history as a religious group.[1] In the early history of the United States, violence was used as a form of control. According to Mormon history, their members have faced persecution and forceful expulsion from where they have settled, such as being driven from Ohio to Missouri and from Missouri to Illinois during the lifetime of church founder Joseph Smith. Soon, those that followed one of Smith's successors Brigham Young settled in the Utah Territory and became the largest denomination of the Latter Day Saint movement, the LDS Church. Church history records that their migrations were accompanied by acts of violence that included massacres, home burnings, and pillaging.

One notable incident was the death of Mormonism's founder, Joseph Smith. In 1844, Smith was jailed in Carthage, Illinois and killed by a mob outside the jail. Smith attempted to defend himself by using a small pistol which was given to him by church leader Cyrus Wheelock, but was shot while trying to escape by climbing through a window in the jail. His brother, Hyrum Smith, was also killed during the same incident.

There have also been instances in which Mormons were involved in acts of violence. For example, under the direction of Mormon leaders, the

Battle Creek Massacre, and the Circleville Massacre, in which Mormons were implicated in acts of violence against non-Mormons. Furthermore, Mormons participated in various conflicts, including the Walker War and the Black Hawk War
, in which Mormon settlers engaged in clashes with Native American tribes in the western United States.

The record of these incidences of violence have negatively affected both the history and the doctrines of the Latter Day Saint movement.[2]

History of religious violence against Mormons

Further information: Anti-Mormonism

The following lists instances of anti-Mormon violence which took place in early Latter Day Saint movement history.

Missouri

Jackson County

Main article: Expulsion of Mormons from Jackson County, Missouri

Shortly after the formal organization of the Church of Christ in upstate New York in 1830, hundreds of Mormons began to settle in Jackson County, Missouri. The rapid growth of the Mormon population and their distinct religious beliefs created tension with the existing non-Mormon residents. The Mormons' communal living, economic success, and their proselytizing among Native Americans heightened the fears and anxieties of the non-Mormon community.

In July 1833, a group of vigilantes issued an ultimatum demanding that all Mormons leave the county.[3] The Mormons were given a short amount of time to comply; when they refused to leave, a violent expulsion occurred. The Mormons were forced to flee their homes and seek refuge in neighboring counties. The Missouri state government, rather than protecting the Mormons, largely turned a blind eye to the violence and displacement.[4]

Extermination order

Main article:
Extermination Order (Mormon)

In 1836, the state congress established Caldwell County as a place for the Mormons to settle. The church relocated its main headquarters in January 1838 from Kirtland, Ohio to Far West in Caldwell County. Mormon settlement increased as thousands of Mormons poured into Missouri from Kirtland and other areas into the new headquarters. Mormons established new colonies outside of Caldwell County, including Adam-ondi-Ahman in Daviess County and De Witt in Carroll County. The earlier settlers saw expansion of Mormon communities outside of Caldwell County as a political and economic threat.

On August 6, 1838, in Daviess County, a brawl erupted between a group of Mormons and non-Mormon residents during election day. The perception that Mormons intended to vote as a bloc clashed with the opposition of non-Mormons who sought to prevent them from casting their ballots.[5] Meanwhile, the siege of DeWitt unfolded in Carroll County. As tensions mounted, a large mob of non-Mormons encircled the settlement, cutting off its supplies and demanding the Mormons' departure. Outnumbered and fearing violence, the Mormons sent appeals for assistance to other Mormon communities in nearby counties. The siege ultimately ended when a state militia unit arrived, and the Mormons agreed to evacuate the town.[6]

Hostilities culminated in 1838 when Missouri Governor Lilburn Boggs issued an executive order, commonly known as the Mormon Extermination Order. This order declared that "the Mormons must be treated as enemies, and must be exterminated or driven from the State." Just three days later, a militia unit

attacked a Mormon settlement at Haun's Mill
, resulting in the death of 18 Mormons.

Conflict in Illinois

In Illinois, conflict was often based on the tendency of Mormons to "dominate community, economic, and political life wherever they landed."

he was killed by a mob on June 27, 1844. The conflict in Illinois became so severe that most of the residents of Nauvoo fled across the Mississippi River
in February 1846.

Utah Territory and the Utah War

After Mormons established a community hundreds of miles away in the

Mountain Meadows massacre
occurred.

Instances of theological violence

See also: Christianity and violence, Christian terrorism, and History of Christian thought on persecution and tolerance

Historian Wallace Stegner wrote “It would be bad history to pretend that there were no holy murders in Utah and ... no mysterious disappearances of apostates".[8] One example cited by historians is in March 1857 when an elderly church member of high standing William R. Parrish decided to leave Utah with his family when he "grew cold in the faith", but had his throat slit near his Springville, Utah home.[9][10]

Mountain Meadows massacre

Main article:
Mountain Meadows massacre

The widely publicized Mountain Meadows massacre occurred on September 11, 1857, during a period of

largely uninvolved Native American tribes. Though Dame, Haight, and other leaders were indicted in the 1870s for their roles in the massacre, John D. Lee
was the only participant who stood trial, where he was ultimately convicted and executed.

Brigham Young was accused of either directing the massacre or with complicity after the fact. When Young was interviewed on the matter and asked if it was related to his beliefs regarding blood atonement, he replied, "I do, and I believe that Lee has not half atoned for his great crime." He said "we believe that execution should be done by the shedding of blood instead of by hanging," but only "according to the laws of the land".[11]

American troops who visited the site later constructed a cairn at the site, topped with a sign saying "Vengeance is mine; I will repay, saith the Lord." According to a Mormon present at the event, when Young visited the site sometime afterward, he remarked "Vengeance is mine, and I have taken a little"; his party proceeded to destroy the cairn and memorial.[12]

Lists of acts of violence involving Mormons

See also: Native American people and Mormonism

Wars and massacres in the 1800s

This list of acts of violence includes some

wars
and massacres in the 1800s in which Mormons played a significant role on either side of the conflicts.

Date Location Name Deaths Description
November 4, 1833 Jackson County, Missouri Battle near the Blue River 1 Mormon and 2 non-Mormons Skirmish after several Missourians captured a Mormon ferry on the Big Blue River. Mormons were subsequently forcefully expelled from Jackson County.[13][14]
1838 Missouri 1838 Mormon War 22 LDS people (including 17 at Haun's Mill) Also known as the Missouri Mormon War. Included the events of the
Haun's Mill Massacre, Battle of Crooked River and Daviess County expedition.[15][16]
1844–46 Nauvoo, Illinois Mormon War in Illinois 3 LDS people (including the
Death of Joseph Smith
& Hyrum Smith) 		Skirmish preceding the
Mormon Exodus[17][18]
1849 Battle Creek (Pleasant Grove, Utah) Battle Creek massacre 4+ Timpanogos people Attack on an encampment of Timpanogos families after they took some Mormon cattle[21]
1850 Provo, Utah
Provo River massacre
 40–100 Timpanogos people, 1 Mormon person Mormon settlers laid seige to an encampment of Timpanogos families on the Provo River, and executed men who surrendered.[22]
1851 Skull Valley, Utah William McBride Massacre 9 Goshute people Captain William McBride attacked a Goshute camp after they took some cattle.[24]
April 1851 Skull Valley, Utah Porter Rockwell Massacre 4 or 5 Ute people In an attempt to find a group of horse thieves, Captain Porter Rockwell took 30 uninvolved Ute people prisoner. Later most escaped, but 4 or 5 did not and were executed.[25]
1853 Utah
Walker War
 12 LDS people, ~12 Native Americans Series of battles between Mormon and various indigenous tribes led by Walkara[26]
1853 Nephi, Utah Nephi massacre 7 Goshute men Eight uninvolved Western Shoshone men were murdered in retaliation for the deaths of four Mormons at the hands of some Ute men.[27]
1857 Mountain Meadow, Utah Mountain Meadows Massacre ~120 non-LDS travelers Nauvoo Legion laid siege to the Baker–Fancher emigrant wagon train, then slaughtered all teens, women, and men when they surrendered.[2]
1857 Central Utah Aiken massacre 5 non-LDS travelers killed Lynching of five Californian travelers reportedly at the orders of top leaders. One of the party of six escaped.[28]
1857–1858 Utah Utah War Some non-Mormon civilians American troops coming into Utah after rumors of a Mormon rebellion[29]
1862 Kington Fort Morrisite War 10 Morrisite Mormons, 1 Utah militiaman Battle between the Church of the Firstborn (Morrisite) and the Utah Territorial Militia[30]
1865–72 Utah
Black Hawk War (Utah)
 140 Native Americans, ~70 LDS people Series of battles led by Black Hawk involving various indigenous tribes[31]
1866 Circleville, Utah Circleville Massacre ~30 Paiute children, women, and men Circleville residents captured and executed some Paiute families as tensions in the Black Hawk War escalated.[32]

Acts of violence involving Mormon fundamentalists in the 1900s and 2000s

This list includes modern instances of violence in which Mormons have played a significant role on either side of the conflicts.

Date Location Name Deaths Description
1972—1977
Sonora, Mexico
 Ervil LeBaron murders Several people Church leader Ervil LeBaron of the Church of the First Born of the Lamb of God orchestrated the murder of several apostates.[33][34]
July 24, 1984 American Fork, Utah Lafferty murders 2 people Fundamentalist Mormons Ron and Dan Lafferty under the direction of a purported revelation from God murdered their sister-in-law Brenda Lafferty and her child.[35]
January 28, 1988 Marion, Utah Singer–Swapp standoff 1 law enforcement officer Mormon fundamentalist Addam Swapp and eight followers bombed an LDS church on January 16th and were then in a 13-day standoff with law enforcement in order to fulfill Swapp's revelation that his father-in-law John Singer would be resurrected after the battle.[36]: 11,13  Singer, also a polygamist, had died in a shootout with police 9 years earlier.[36]: 11  One officer was shot by John's son and others were wounded.[37]
June 27, 1988 Texas 4 O'Clock murders 4 people Ervil's successor Heber LeBaron of the Church of the Firstborn led the murder of four apostates.[38]
November 4, 2019
Sonora, Mexico
LeBarón family massacre
 9 Mormons Mexican cartel members ambushed three vehicles of Mormon families headed to a wedding.[39]

Mormon views on capital punishment

See also: Religion and capital punishment

Capital punishment in Mormon teachings

Joseph Smith did not teach blood atonement, but taught a "blood for blood" law of God's retribution, stating that if he could enact a death penalty law, "I am opposed to hanging, even if a man kill another, I will shoot him, or cut off his head, spill his blood on the ground and let the smoke ascend thereof up to God. ... "[40][41]

Religious justification for capital punishment is not unique to Mormons.[42] Joseph Smith, the founder of the Latter Day Saint movement, was a strong proponent of capital punishment, and he favored execution methods that involved the shedding of blood as retribution for crimes of bloodshed. In 1843, he or his scribe commented that the common execution method in Christian nations was hanging, "instead of blood for blood according to the law of heaven."[a] In a March 4, 1843, debate with church leader George A. Smith, who argued against capital punishment,[b] Smith said that day if he ever had the opportunity to enact a death penalty law, he "was opposed to hanging" the convict; rather, he would "shoot him, or cut off his head, spill his blood on the ground, and let the smoke thereof ascend up to God."[41][40] In the church's April 6, 1843, general conference, Smith said he would "wring a thief's neck off if I can find him. if I cannot bring him to justice any other way."[47] Sidney Rigdon, Smith's counselor in the First Presidency, also supported capital punishment involving the spilling of blood, stating, "There are men standing in your midst that you can't do anything with them but cut their throat & bury them."[41][48] Smith was willing to tolerate the presence of men "as corrupt as the devil himself" in Nauvoo, Illinois, who "had been guilty of murder and robbery," in the chance that they might "come to the waters of baptism through repentance, and redeem a part of their allotted time".[49] Despite Smith's endorsements of capital punishment in March 1843, there is no evidence he ever authorized such punishment in Nauvoo, though his follower Robert D. Foster beheaded a man in near there in November 1843.[41] In 1844 Smith was killed by a mob in a shootout, during which Smith wounded three with a six-shooter.[41]

Brigham Young, Smith's successor in the LDS Church, initially held views on capital punishment that were similar to those of Smith. On January 27, 1845, he spoke approvingly of Smith's toleration of "corrupt men" in Nauvoo who were guilty of murder and robbery on the chance that they might repent and be baptized.[49] On the other hand, on February 25, 1846, after the Saints had left Nauvoo, Young threatened adherents who had stolen wagon cover strings and rail timber with having their throats cut "when they get out of the settlements where his orders could be executed".[50]: 597  Later that year, Young gave orders that "when a man is found to be a thief, ... cut his throat & throw him in the River."[50]: 597 [51] Young also stated that the decapitation of repeated sinners "is the law of God & it shall be executed."[52][53][54]

In the Salt Lake Valley, Young acted as the executive authority while the Council of Fifty acted as a legislature. One of his main concerns in the early Mormon settlement was theft, and he swore that "a thief should not live in the Valley, for he would cut off their heads or be the means of haveing [sic] it done as the Lord lived."[55] A Mormon listening to one of Young's sermons in 1849 recorded that he said that "if any one was catched [sic] stealing[,] to shoot them dead on the spot and [the shooter] should not be hurt for it."[56][57]

In the Utah Territory, there was a law from 1851 to 1888 that allowed persons who were convicted of murder to be executed by decapitation; during that time, no person was executed by that method.[58]

Blood atonement

Main article: Blood atonement

"Blood atonement" is the controversial concept that there are certain

the highest degree of salvation, he or she must personally atone for the sin by "hav[ing] their blood spilt upon the ground, that the smoke thereof might ascend to heaven as an offering for their sins".[59] Blood atonement was supposed to be voluntarily practiced by the sinner, or it was contemplated as being mandatory in a theoretical theocracy which was planned for the Utah Territory, but it was supposed to be carried out with love and compassion for the sinner, not out of a desire for vengeance.[60] The concept was first taught in the mid-1850s by the First Presidency of the LDS Church during the Mormon Reformation, when Brigham Young governed the Utah Territory as a near-theocracy. Even though there was discussion about implementing the doctrine, there is no direct evidence that it was ever practiced by the Mormon leadership in their capacity as the leaders of both church and state.[61] There is inconclusive evidence, however, to suggest that the doctrine was independently enforced a few times by Mormon individuals.[62] Scholars have also argued that the doctrine contributed to a culture of violence, which, combined with paranoia that resulted from the church's long history of being persecuted, incited over a hundred extrajudicial killings by Mormons, including the Mountain Meadows Massacre.[63]

LDS Church leaders taught the concept of blood atonement well into the 20th century within the context of government-sanctioned capital punishment, and it was responsible for laws in the state of Utah that allowed prisoners on death row to be executed by firing squad (Salt Lake Tribune, 11 May 1994, p. D1). Although the LDS Church repudiated the teaching in 1978, it still has adherents within the LDS Church as well as adherents within Mormon fundamentalism, a schismatic branch of the Latter Day Saint movement whose adherents seek to follow early Mormon teachings to the letter. Despite its repudiation by the LDS Church, the concept also survives in Mormon culture, particularly with regard to capital crimes.[64] In 1994, when the defense in the trial of James Edward Wood alleged that a local church leader had "talked to [Wood] about shedding his own blood," the LDS Church's First Presidency submitted a document to the court that denied the church's acceptance and practice of such a doctrine, and included the 1978 repudiation.[64]

Discussions about violence in temple ceremonies

The Mormon temple endowment ceremony used to contain discussions of violence. Author and former Brigham Young University (BYU) professor[65] Brian Evenson stated "any book that spoke in any detail about the relationship of Mormon culture to violence needed to acknowledge the connection of the temple ceremony to violence."[66]: 99 

Temple penalties

Main article: Penalty (Mormonism)
See also: Endowment (Mormonism)
Woman in temple clothing circa the 1870s, depicted with a knife symbolically referenced in the penalty to allow ones body to "be cut asunder and all your bowels gush out.[70]

In Mormonism, a penalty is a specified punishment for breaking an

Smith's death.[71] They were changed to a reference to "different ways in which life may be taken".[71]
The entire "penalty" portion of the ceremony was removed by the LDS Church in 1990.

Writer J. Aaron Sanders stated that the temple penalties were a form of blood atonement.[66]: 94, 99  Author Peter Levenda linked Smith's introduction of the Masonic blood oaths into the temple endowment as a step towards later threats of blood atonement for other perceived crimes in Utah territory.[72] Historian Juanita Brooks stated that violent enforcement of religious oaths was a "literal and terrible reality" advocated by Brigham Young "without compromise".[73]

Oath of vengeance

Main article: Oath of vengeance

After the

death of Joseph Smith, Brigham Young added an oath of vengeance to the Nauvoo endowment ritual. Participants in the ritual made an oath to pray that God would "avenge the blood of the prophets on this nation".[74] "The prophets" were Joseph and Hyrum Smith, and "this nation" was the United States.[74] The oath was removed from the ceremony during the 1920s.[75]

In 1877, Young stated what he viewed as a similarity between Smith's death and the blood atonement doctrine in that "whether we believe in blood atonement or not," Smith and other prophets "sealed their testimony with their blood."[76][77]

Violence related to LGBT people

See also:
Gender minorities and the LDS Church, and Violence against LGBT people

In October 1976, LDS Church apostle Boyd K. Packer gave a sermon, "To Young Men Only," in which he said a missionary had told him of his companion enticing the other missionary to "join [him] in immoral acts". The missionary punched his companion so hard he fell to the floor, to which Packer responded resulting in audience laughter, "thanks. Somebody had to do it".[78]: 382–384 [79][80] The sermon was later published as a pamphlet and was widely circulated to LDS young men.[81][82] Historian D. Michael Quinn criticized Packer's comments, saying they constituted an endorsement of gay bashing; he also argued that the church endorses such behavior by continuing to publish Packer's speech.[81][83] Others criticized the pamphlet as well.[84][85]

On July 5, 2015, the LDS Church issued an official statement in response to the Supreme Court ruling on same-sex marriage. The statement said that proponents of same-sex marriage should be treated with civility and not disrespectfully.[86]

On August 23, 2021, in a controversial address to faculty and staff at BYU, apostle Jeffrey R. Holland called for "a little more musket fire from this temple of learning" in "defending marriage as the union of a man and a woman."[87][88]

Violence in Mormon scripture

See also: Criticism of the Book of Mormon, Criticism of the Bible, and The Bible and violence

War is a central, cyclical theme in the Book of Mormon. There are many wars mentioned in the Book of Mormon, depicted as the consequence of prideful or sinful behavior. Battles often occur between two peoples called the Nephites and Lamanites, but other groups attacked or drawn into battle include "secret combinations" (i.e., organized criminals), factions among the Jaredites.

The Book of Mormon concludes with a cataclysmic war between the Nephites and Lamanites. The final prophet of the Book of Mormon, a Nephite named Moroni, laments that his people have participated in sexual violence, torture, and cannibalism:

And notwithstanding this great abomination of the Lamanites, it doth not exceed that of our people in Moriantum. For behold, many of the daughters of the Lamanites have they taken prisoners; and after depriving them of that which was most dear and precious above all things, which is chastity and virtue—And after they had done this thing, they did murder them in a most cruel manner, torturing their bodies even unto death; and after they have done this, they devour their flesh like unto wild beasts, because of the hardness of their hearts; and they do it for a token of bravery.[89]

Several decapitations and dismemberments are also described in the Book of Mormon. In chapter 4 of the

missionary) defends a Lamanite king's livestock by cutting off the arms of several thieves and killing several others with a sling.[92]

In chapter 9 of the

Third Book of Nephi, Christ announces to ancient Americans that he has destroyed more than a dozen cities and their inhabitants due to their corruption. He announces that he destroyed some cities by causing them "to be burned with fire because of their sins and their wickedness", while others were "sunk in the depths of the sea" or "covered with earth".[93] The text reports that some of the victims mourned, "O that we had repented before this great and terrible day, and had not killed and stoned the prophets, and cast them out; then would our mothers and our fair daughters, and our children have been spared".[94]

See also

Notes

  1. ^ This statement was written by Willard Richards in 1843.[43][44] Years before making this remark, however, Smith was quoted as saying that the hanging of Judas Iscariot was not a suicide, but an execution carried out by Saint Peter.[45]
  2. ^ George A. Smith later changed his views on capital punishment, and would write the first code in Utah which allowed both execution by firing squad and decapitation.[46]

References

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Sources

Further reading
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