Re-reading Under The Banner of Heaven

          I have stated multiple times that I was in my mid-twenties when I found out that Joseph Smith had married multiple women, including teenagers and women who already had husbands. Although this is technically true, I find that my story of enlightenment about Mormon history is considerably more complex than I had realized. It is true that I did not learn these facts in church. While re-reading Jon Krakauer’s book Under the Banner of Heaven: A Story of Violent Faith, I discovered that these facts were hidden in plain sight, if only I had taken the time to look. 
          The first time I read “Under The Banner of Heaven”, I was in college and only a few years out of Mormonism. I remember reading the gory details of this book – the tangled messes of polygamous families, the horrible downslide of the Lafferty brothers, and the devastating murders of Brenda Lafferty and her infant daughter – and dismissing them as having nothing to do with the mainstream Mormon church that I grew up in. My primary reflex was to dismiss anything to do with polygamy as being not-really-Mormon. My secondary reflex was to dismiss any account of Mormon history written by a non-Mormon. These reflexes were there in spite of the fact that by that time I was an atheist who had made the conscious decision to leave the Mormon Church.
          On page 5, Jon Krakaeur states

“The religious literature handed out by the earnest young missionaries in Temple Square makes no mention of the fact that Joseph Smith – still the religion’s focal personage – married at least thirty-three women and probably as many as forty-eight. Nor does it mention that the youngest of these wives was just fourteen years old when Joseph explained to her that God had commanded that she marry him or face eternal damnation.”

          I did read this book when I was younger and yet the details about Mormon history, including Joseph Smith’s polygamous past and some of the more violent aspects of the early teachings, went straight over my head. There were a lot of details that I missed the first time around – the full import of the early teachings about polygamy, the more unsavory aspects of the early leaders, the connection between the early teachings about polygamy and modern Mormon fundamentalists, and the brutality of the blood atonement taught by Brigham Young. The first time reading this book, I ignored the history because it didn't agree with the lessons I grew up with. I also think that I ignored the history because I needed to protect myself. It is not an easy task to examine the short-comings of the religion you grew up with.
          The truth is, reading this book was an uncomfortable experience. There was a lot that was familiar, even within the story of the Lafferty boys. I was raised with a pretty literal interpretation of Mormonism; my father is the type of person who takes the words of the leaders at face value. The visions and revelations of the fundamentalists described in this book are eerily similar to the visions and revelations described by the early leaders. Within this book are the stories of people that took the words of the early Mormon leaders in a very literal sense and twisted them into a violent conclusion.
          I too was raised to take the words of the leaders at face value; to recognize that commonality, no matter how different I may be, is a profoundly uncomfortable feeling.
          Nowadays, the Mormon leaders are very careful about what history they do and do not teach. The majority of Mormons, including the ones I grew up with, are just people that are trying to live a good life according to the standards expected of them. The majority of them will live decent, upstanding lives. No one talks about polygamy anymore and the more radical teachings of the early leaders are being buried under a carefully constructed amnesia. But the words of the leaders are, according to the Mormon teachings, the words of God himself. This is the lesson I learned. This is also the lesson that the Lafferty boys learned.

Who Owns The Term Mormon?

          Polygamy is a touchy subject for many Mormons. Mention the word polygamy to a faithful Mormon and you will observe an almost universal knee-jerk reaction – an explanation that Mormons do not practice polygamy and that polygamist groups covered in mainstream media are not Mormon. To counter the image of polygamy, Mormon authorities made an unsuccessful attempt to trademark the term “Mormon”, as an attempt to prevent fundamentalist Mormon groups from using the term. Members are also instructed to refer to themselves as members of the Church Of Jesus Christ Of Latter-Day Saints, LDS for short, as a way of combating the stigma of polygamy associated with the term Mormon, although in an ironic twist, the latest attempt to improve the image of the Church of Jesus Christ of Latter-Day Saints has been an expensive ad campaign titled “I’m A Mormon”.
          What I find interesting about this reaction is the fact that polygamy was an integral part of early Mormonism. Joseph Smith – the founder of the Mormon Church and considered to be a modern-day Prophet, Seer, and Revelator – married an estimated 33 women. His successor, Brigham Young, had an estimated 55 wives. The third leader of the Mormon Church, John Taylor, had seven wives. In 1882, when the U.S. government began cracking down on polygamy in Utah, there was a lot of confusion within the church. John Taylor – leader of the church at the time - wrote a document in 1886 that fundamentalists argue affirms the permanency of plural marriage. In 1890 the Mormon president Wilford Woodruff issued a Manifesto disavowing the practice of polygamy. Polygamy was still practiced in secret, with some Mormons choosing to move to either Canada or Mexico to continue the practice of plural marriage. Eventually, after much controversy, the President Joseph Fielding Smith issued the Second Manifesto in 1904, which once again disavowed the practice.
          Fundamentalist Mormons still believe in and practice polygamy. The difference between fundamentalist Mormons and mainstream Mormons is that fundamentalists do not believe the 1890 Manifesto was a divine revelation. Instead, they point to the 1886 revelation by John Taylor that re-iterates the permanence of God’s commandments, one of which they argue is the practice of polygamy. In a nutshell, the only difference between mainstream Mormon and fundamentalist Mormons is the fact that fundamentalist Mormons believe in a literal interpretation of the past Mormon leaders, rather than following the leaders that came after John Taylor. When Martin Luther split off from the Roman Catholic Church, he did not lose the right to call himself a follower of the Bible and Jesus Christ; neither should fundamentalist Mormons lose the right to call themselves followers of Joseph Smith and the Book of Mormon.
          Furthermore, LDS members do believe polygamy exists in Heaven – they just don’t believe in practicing polygamy on Earth, where the laws of the land prohibit the practice. Growing up, I was taught that if a man was widowed, he could be sealed in an eternal marriage to another wife. When he went to Heaven, he would be reunited with all of his wives. Mormons believe that only married people can gain access to the highest level of Heaven. We were assured that if we didn’t receive the opportunity to be married in this life, then we would have the opportunity to get married in the next life. There was, however, no assurance that the celestial marriage would be monogamous.
          This begs the question – what defines the term Mormon? Are the members of the mainstream Church of Jesus Christ of Latter-Day Saints the only people who can lay claim to the term Mormon? Or does this term extend to all the sects that follow the teachings of the early leaders and the Book of Mormon?
          Even those who still practice polygamy?