Brigham Young: Sermon on Mormon Governance

Explanation and Analysis of the Document

From Henry David Thoreau's retreat at Walden Pond to organized communes such as the Oneida Community, many Americans in the mid-nineteenth century experimented with moving away from mainstream society to find a new way of living in complete independence. The early Mormon movement had much in common with other utopian communes, moving ever farther west to found new settlements. The establishment of the first Mormon community came with the mass conversion of an already-existing Baptist commune in Kirtland, Ohio. But friction with local non-Mormons eventually led to the abandonment of that community and the foundation of new centers at Far West, Missouri (1836), and Nauvoo, Illinois (1839). After the failure of these Mormon centers but the eventual success of the community in Salt Lake City (1847), Young defined the characteristics of the Mormon political ideal. In a sermon delivered on July 31, 1859, he outlines his theoretical understanding of what the government of the Mormon community should be. As with other Utopian movements, Young calls for isolation from the rest of society: “Let us alone, and we will build up the kingdom of God.” This statement is most likely conditioned by the history of conflict between Mormon communes and adjacent non-Mormon communities.

The precise form of the government did not matter much to Young, but it had to be theocratic, that is, based on the rule of God. He said: “But few, if any, understand what a theocratic government is. In every sense of the word, it is a republican government, and differs but little in form from our National, State, and Territorial Governments; but its subjects will recognize the will and dictation of the Almighty.” A republic or democratic form of government can assume a theocratic character, Young says, when “the power of the Holy Ghost” acts through the voters. Since this power is, in Mormon belief, present only in Mormon “saints,” its exercise requires limiting the right to vote to Mormons. In practice Mormons had always voted en bloc following the advice of their prophet, whether Smith or Young. Young thought that the current American government was excellent, but an even better model was “the government of the children of Israel to the time when they elected a king.” In his view it was unnecessary to change the executive every four or eight years: “Would it not be better to extend that period during life or good behaviour; and when the people have elected the best man to that office, continue him in it as long as he will serve them?” He is talking about his own rule over the Mormon commune as president and prophet, elected offices that he held for life, though he was ready to apply the same principle to the American presidency should it ever become established as a theocracy. His complaint against the American government was not its form but the fact that the laws “are too often administered in unrighteousness.” He meant that laws can be justly administered only by “saints,” or Mormons.

In Utah, Young found the isolation that his movement needed, though after Utah came under the authority of the United States in 1848, he and the Mormons found themselves at odds with the federal government until Young resigned as Utah's governor. He retained his position within the LDS Church, however, and thereafter relied on economic measures, such as boycotts, to keep non-Mormons out of Utah. Young tells his audience that non-Mormons inevitably hate and fear Mormons and will act to destroy them. He posits a psychological explanation for this enmity, explaining what he conceives of as the thinking of non-Mormons: “If we had the power to destroy you [Mormons], we would do it; and we are afraid that if you are let alone, you will have the power to destroy us and will do as we would under like circumstances.”

Young goes on to emphasize the religious tolerance of Mormonism:

All denominations and communities would be alike protected in their rights, whether they worshipped the Supreme Author of our existence, or the sun, or the moon, or, as do some of our aborigines [native Americans], a white dog; and none will be permitted to infringe upon their neighbours.… The Hindoos would have the privilege of erecting their temples and of worshipping as they pleased; but they would not be permitted to compel other worshippers to conform to their mode of worship, nor to burn their companions upon the funeral pyre; for that would interfere with individual rights.

Young's rhetoric of religious tolerance served many purposes. It was meant to reassure the federal government that the Mormons would not take steps to exclude non-Mormons from Utah. But Young is also speaking to the most cherished Mormon beliefs when he envisions a situation in which Mormons dominate a state including Hindus and Muslims, in other words, a global state. He still has in mind the same vision of a single theocratic state that impelled Joseph Smith to aim for the presidency of the United States.

It should be emphasized, though, that while Young boasts of Mormon respect for the religions of other communities, in the same speech he constantly emphasizes that his desired theocracy would be run exclusively by “Saints of the Most High … established upon the earth.” So while other religious communities might be tolerated, they would be denied all political rights. Although Young realized by 1859 that he could not directly prohibit the immigration of non-Mormon American citizens into Utah, his actions in regard to religious tolerance were far different from his words. When the Mormons arrived in the Utah basin, they found it inhabited by the Ute Indians. Young imagined that these “Lamanites,” as he called them based on the mythology of the Book of Mormon, could be easily converted to Mormonism and integrated into the general community, for the Book of Mormon states that preaching the gospel to Native Americans would make them become “white,” since their racial identity is a punishment for past sins. But by 1859 it was clear that the Utes had no interest in conversion and were prepared to resist the Mormon seizure of their land. Accordingly, Young had Mormon militias drive them onto reservations in remote areas of Utah.