Footnotes 1-90
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[91] See above for an analysis of the historical reliability of this statement.

[92] "Fawn Brodie," 155-57.

[93] "Fawn Brodie," 193 n. 54.

[94] Cf. Barbara Tuchman, A Distant Mirror: The Calamitous 14th Century (NY: Knopf, 1968), xviii, where she apologized for the frequent use of probability language in her book -- "annoying but, in the absence of documented certainty, unavoidable." Certainly, writing history from a woman's point of view often leaves one with less documentation than one would like. The difference between Fanny Young and her brother Brigham in quantity of source material is a vivid illustration of this. This might be a reason that feminist history might have a little more, or substantially more, "probability" language that history about males.

[95] See Tuchman, A Distant Mirror, xv: The first hazard of Tuchman's historical enterprise is "uncertain and contradictory data with regard to . . . hard facts." xvii: "Contradictions . . . are part of life, not merely a matter of conflicting evidence. I would ask the reader to expect contradictions, not uniformity."

[96] For further recent discussions of the Danite question, see William G. Hartley, My Best for the Kingdom: History and Autobiography of John Lowe Butler, a Mormon Frontiersman(Salt Lake City: Aspen Books, 1993), 41-80 (a conservative view); Stephen C. LeSueur, "The Danites Reconsidered: Were They Vigilantes or Just the Mormon Version of the Elks Club?" John Whitmer Historical Association Journal 14 (1994): 35-52 (more liberal).

[97] See D&C 107:33, 36-38. See also Ron Esplin's fine thesis, "The Emergence of Brigham Young and the Twelve to Mormon Leadership, 1830-41," (Provo, UT: Ph.D. Diss, BYU, 1981), cited at In Sacred Loneliness, 691; and Quinn, The Mormon Hierarchy: Origins of Powers, 59-60, with sources cited there.

[98] Brigham H. Roberts, ed, History of the Church of Jesus Christ of Latter-day Saints, 7 vols. (Salt Lake City: Church of Jesus Christ of Latter-day Saints, 1902-32) (hereafter, HC) 4:403.

[99] The Mormon Hierarchy: Origins of Power, 65.

[100] HC 4:402-3.

[101] For this controversy, on the "New Mormon History" side, see D. Michael Quinn, "Editor's Introduction," in The New Mormon History, vii-xx; Thomas G. Alexander, "Historiography and the New Mormon History: A Historian's Perspective," Dialogue 19 (Fall 1986): 25-50 (see p. 43 for accusations of "naturalism."). On the opposing side, Louis Midgely, "The Acids of Modernity and the Crisis in Mormon Historiography," in Smith, Faithful History, 189-226 and David Earl Bohn, "Unfounded Claims and Impossible Expectations: A Critique of the New Mormon History," also in Faithful History, 227- 62.

[102] "Historiography and the New Mormon History," 40-41.

[103] In fairness to BYU and the Church Educational System, I should note that BYU historian Kathryn Daynes, though she disagreed with aspects of In Sacred Loneliness, gave it a responsible and balanced review, see Pacific Historical Review 68 (Aug. 1999): 466-468; and Gerald Jonas, a member of the Church Educational System, gave my book a good review. See Church History (1998): 602-3.

[104] Howard, Restoration Scriptures; Marquardt, The Joseph Smith Revelations.

[105] For instance, though "holy war," which demanded that the women and children of the vanquished be killed, was part of the archaic culture of Palestine, such a commandment is counter to the nature of a loving God. See 1 Samuel 15:3.

[106] See J. Reuben Clark, "When Are the Writings or Sermons of Church Leaders Entitled to the Claim of Scripture?" in Deseret News, Church News section, July 24, 1954, as cited in Duane Jeffrey, "Seers, Savants and Evolution," 155-87, in Sessions, The Search for Harmony, 186; the whole talk is reprinted in Dialogue 12 (Summer 1979): 68-81. This speech was given at BYU on June 28, 1954 by Clark, a member of the First Presidency. "I have shown that even the president of the Church has not always spoken under the direction of the Holy Ghost, for a prophet is not always a prophet. I noted that the Apostles of the Primitive Church had their differences, that in our own Church, leaders have differed in view from the first." Hugh B. Brown, a member of the First Presidency, wrote that even doctrinal statements signed by the First Presidency can contain errors, and thus can be supplanted by later statements from the First Presidency. An Abundant Life, 124. For General Authorities disagreeing among themselves, sometimes as the result of heated personal and ideological conflicts reminiscent of Peter, James and Paul in Galatians, see D. Michael Quinn, The Mormon Hierarchy: Origins of Power and The Mormon Hierarchy: Extensions of Power (Salt Lake City: Signature Books, 1996).

[107] "Christian Scholarship and the Book of Mormon," Sunstone 19 (Sept. 1996): 74- 81.

[108] See Sydney E. Ahlstrom, A Religious History of the American People (New Haven: Yale University Press, 1972), 578-82, 976-77. A bit closer to home, we have the recent break off of the conservative Restoration groups in the Reorganized LDS church. See William D. Russell, "The Fundamentalist Schism, 1958-Present," in Roger D. Launius and W.B. "Pat" Spillman, eds., Let Contention Cease: The Dynamics of Dissent in the Reorganized Church of Jesus Christ of Latter Day Saints (Independence, MO: Graceland/Park Press, 1991), 125-52, 134-37; Richard P. Howard, The Church Through the Years, Volume 2: The Reorganization Comes of Age, 1860-1992 (Independence, MO: Herald Publishing House, 1993): 409-32.

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