Brigham Young: Hell Bent & Heaven Sent

Brigham Young: Hellbent & Heaven Sent

Research by Kerry A. Shirts

The literature on Brigham Young is rather quite large. The secondary sources discussing various aspects of his life, his teachings, his influence is intimidating to wade through. It is, however, a necessity for the Saints, as we have not had a Brigham Young for quite some time, and his grand vision and far sightedness ought not to go unnoticed or unknown. It is time to rediscover our heritage in other words. There are very few who are worth reading more, more interesting, insightful, funny, as well as serious, and often misunderstood than is Brigham Young.

Ronald Walker's delightful essay on Brigham shows why the Saints loved to hear him speak, and why they became enamoured to him. While there were many that the "Mormon net had gathered, a rough and ready harvest that required strong preaching" Young was the best things for the Saints and they knew it.1 That some say Brigham knew nothing of theology or that he was simply a roughshod frontiersman who said many questionable things, simply shows that we have not read as carefully as we ought to.2 The remarkable thing that Eugene England brings out is that "Brigham's theological and social vision, embedded in immense practical experience and moving, memorable, common-sense images, is the most extensive and persuasive in the restored Chruch and the most complete access we have to the thought of his mentor, Joseph Smith."3 When this idea finally sunk in my head, then the Discourses of Brigham and the "Journal of Discourses (hereafter cited as JD) became a literal delight to me. Had Joseph Smith lived longer, we would have had more elaboration on the practical Gospel as well as the Eternal Gospel, but with his early death, and Brigham succeeding, we have the perfect extension and in far greater quantity than we have heretofore realized, in the preaching of Brigham Young, colorful and strong though it was at times. In fact, Michael Hicks noted that "Young's teachings are best approached with an awareness of his overpowering discipleship to Joseph Smith, whom he called, 'the master spirit.'"4 In the volume of the JD that Hicks was using, the context of Joseph Smith being "the master spirit" is worth seeing. Brigham was telling the saints that "There are those who, it would seem, can never come to understanding: they are apparently stereotyped, never to improve anymore, while others have their minds open and constantly learning and increasing in wisdom and understanding."5 Brigham constantly strove to get the Saints to try and learn, understand new truths, keep the spirit of God with them so as to be able to comprehend God's mysteries.6 Brigham extended Joseph Smith's thought in several of his sermons, namely the idea that "Thy mind O man! If thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity."7 It was teachings like this that caused Brigham to join Mormonism and become one of Joseph's most faithful friends.8

Harold Bloom has noted that with the teachings of Joseph Smith and Brigham Young, the Mormons are "a *total* system of belief and behavior, dedicated to particular hopes, dreams, and interpretations."9 Many have not realized the whole coherency of the system of Mormonism, a claimed restoration of Christ's own Church, with all the necessary saving ordinances for us to utilize today. By taking only parts, the whole is misunderstood. The mainstay of Brigham Young was his leadership capability for the Saints out west, which has been examined for all its strengths and weaknesses by many scholars. Lawrence Coates has shown in his fine article how the Mormons dealt with the indians, sympathized with their plight, tried to show them their way out of their problems, and basically treated them kindly and with respect, which the U.S. Govt. and the Mormon neighbors constantly misunderstood and was unjustifiably suspicious. Interestingly, while Joseph Smith told the indians to stop fighting among themselves and killing each other and the whites, the meanness of Thomas Sharp, editor of the "Warsaw Signal" was "characterizing Keokuk as a dumb indian in a dirty blanket..."10 Yet from Joseph Smith's dealings with the indians Coates noticed that "Joseph's reply shows his compassion and sympathy for their plight, but he gave no hint that the Mormons would collaborate in any way with the indians...a close examination of all other Indian visits to Nauvoo reveals no sign of the Mormons forming any conspiracy with any indians."11 Further, because Brigham Young "sincerely tried to establish cordial relations with the indians in Iowa...", he was known to have said "It is easier to feed the indians than fight them," it helped the Mormons in their trek westward, as the indians did not harrass them through the Iowa territory.12 It was leadership such as this that is mostly remembered of Brigham Young. Once in Utah, he further strove to improve relations with the U.S. Govt., though the Utah War became inevitable (although it was bloodless), since both Buchanan and Brigham Young made mistakes (due to the long time lapses of the mail and poor communication services between the west and the Eastern U.S.).13

The one theological item that has caused consternation concerning Brigham Young and Mormonism was his supposed Adam/God Theory. Granted the Brigham made mistakes in his rhetoric, trying to generate his audience to action by sometimes sayings questionable things, such as the idea of blood atonement to backsliders, expecially during the crucial crisis of the Utah war.14 The statement that President Zachary Taylor "is dead and in hell, and I am glad of it," simply blew the federal appointees to Utah mind's! How they saw such emotional rhetoric was "incitements to church-inspired murder, disloyalty, and rebellion; and the Mormon image in the eastern United States and California suffered accordingly."15 Brigham was frustrated and in his own colorful way was attempting to bring the Saints around, as well as the U.S. Govt. leaders. Brigham knew he would have trouble speaking as he reminisced "instead of going to school, I had to chop logs, to sow and plant, to sow in the midst of roots barefooted, and if I had a pair of pants that would cover me I did pretty well. Seeing that this was the way I was brought up they cannot expect from me the same etiquette and ceremony as if I had been brought up at the feet of Gamaliel."16 And despite his commanding and powerful physical appearance (an acquaintance noted that Brigham's lips came together like the jaws of a bear trap, they seemed to convey great mental energy and indomitable pluck) "he had to fight a deep-seated shyness when standing before an audience...His unschooled New England upbringing must have been obvious in his early efforts...by all accounts President Young had about him an easy, informal air... he called himself a 'minute man' and claimed seldom to take forethought about what he might do or say at even the most important meetings."17 That is why to Leonard Arrington found Brigham's statement on truth so memorable: "The truth that is in all the arts and sciences forms a part of our religion."18

Arrington noted that the central doctrine, the main idea of Mormonism in Brigham Young's view is that "God's primary work is through people, and so our principle concern was with the here and now. In short, it [Mormonism] was a *religion* and a church worth working for."19 In Brigham Young we find this exemplified time and again. He sensed that he was rough in speaking to his audience, though felt his strong words did not separate him from the flock. "Although I may get up here and cuff... [the people] about, chastizing them for their forgetfulness, their weakness and follies, yet I have not seen a moment when they did not love me. The reason is, because I love them so well.20 And this love spilled over for other peoples of other faiths as well. "He rejected out of hand the idea that his church monopolized good intentions or righteousness. At times, he praised the virtues of Jews, Protestants, Catholics, and even what his century called "benighted aborigines."21 On one specific occassion Brigham waxed as eloquent as any frontier preacher ever dreamed of in his day, "With your mind's eye look at the millions of them in all nations who are doing according to the best knowledge they possess. What! the Roman Catholics? Yes and then every one of her daughters down to the latest Protestant Church that has been orgainzed. They are all doing just as well as they can, and living according to the best light they have...What will be their state hereafter? Every faithful Methodist that has lived up to and faithfully fulfilled the requirements of his religion, according to the best light he had, doing good to all and evil to none, injuring no person upon the earth, honouring his God as far as he knew, will have as great a heaven as he ever anticipated in the flesh, and far greater. Every Presbyterian, every Quaker, and every Baptist, and every Roman Catholic member - every reformer, of whatever class or grade, that lives according to the best light they have, and never have an opportunity of receiving a greater light than the one in their possession, will have and enjoy all they live for."22 That is nothing if not liberally magnaminous in spirit, love, and truth. What a marvelous vision Brigham Young had for the children of God.

So why did Brigham convert to Mormonism then? Because as Leonard Arrington has noted Brigham felt that Mormonism embraced all truth, both in heaven and on earth, and that the truth belonged to the eternal Gospel of the Son Jesus Christ for whom we are to worship, love, and exemplify.23

Endnotes

1. Ronald Walker, "Raining Pitchforks: Brigham Young as Preacher", "Sunstone", May-June, 1983, p. 5.

2. Eugene England, "Why the Church is as True as the Gospel", Bookcraft, 1986, p. 93.

3. "Ibid.", p. 107.

4. Michael Hicks, "Notes on Brigham Young's Aesthetics," "Dialogue," Winter 1983, p. 124.

5. JD, 7:64. Brigham put Joseph Smith is the main exemplar, that is "the master spirit" to learning and opening our minds, as Joseph constantly strove to improve himself, a huge theme with Brigham himself.

6. Hugh Nibley, "Educating the Saints," in "Brother Brigham Challenges the Saints," FARMS/Deseret, 1994, Don Norton, Shirley Ricks, eds., Chapter 13. Cf. Chapter 14 also.

7. "Teachings of the Prophet Joseph Smith" (hereafter cited as TPJS), 137.

8. Cf. JD 8:8f; JD 9:305; JD 5:53f; Donna Hill, "Joseph Smith, The First Mormon," Signature Books, 1977, p. 152 quoting Brigham as saying "From the first time I saw the Prophet Joseph I never lost a word that came from him concerning the kingdom. And this is the key of knowledge that I have to-day, that I did hearken to the words of Joseph, and treasured them up in my heart, laid them away, asking my Father in the name of his Son Jesus to bring them to my mind when needed."

8. Harold Bloom, "The American Religion," Simon & Schuster, 1992, p. 91.

10. Lawrence Coates, "Refugees Meet: The Mormons and the Indians in Iowa", "BYU Studies", Fall 1981, p. 496.

11. "Ibid." p. 503.

12. "Ibid." p. 510ff.

13. Richard D. Poll, William P. MacKinnon, Causes of the Utah War Reconsidered", in "Journal of Mormon History", Fall 1994, pp. 16-44.

14. "Ibid.", pp. 24f.

15. "Ibid.", p. 25.

16. JD, 14:103.

17. Walker, "Raining Pitchforks," p. 6f.

18. in Philip L. Barlow, "A Thoughtful Faith:Essays on Belief by Mormon Scholars," Cannon Press, 1986, p. 226, citing JD, 1:334, cf. JD 11:375, "Mormonism, so-called, embraces every principle pertaining to life and salvation, for time and eternity. No matter who has it...Mormonism includes all truth. There is no truth but what belongs to the gospel."

19. Arrington, "Why I am a Believer", "Ibid.", p. 232.

20. JD, 1:33.

21. Walker, "Raining Pitchforks," p. 8. Cf. JD, 16:109, "we may look at the aborigines of our very own country...they, just as much as we, belong to the human family-the highest class of intelligence there is upon the face of the earth." Also see JD 11:279, "Let me here say a word to the Jews... we have a great desire for their welfare..."

22. JD, 6:292.

23. Leonard Arrington, "Brigham Young: American Moses," Knopf, 1985, p. 28.