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Mountain Meadows massacre and Mormon theology : ウィキペディア英語版
Mountain Meadows massacre and Mormon theology
Mormon theology has long been thought to be one of the causes of the Mountain Meadows massacre. The victims of the massacre, known as the Baker–Fancher party, were passing through the Utah Territory to California in 1857. For the decade prior the emigrants' arrival, Utah Territory had existed as a theocracy led by Brigham Young. As part of Young's vision of a pre-millennial "Kingdom of God", Young established colonies along the California and Old Spanish Trails, where Mormon officials governed as leaders of church, state, and military. Two of the southern-most establishments were Parowan and Cedar City, led respectively by Stake Presidents William H. Dame and Isaac C. Haight. Haight and Dame were, in addition, the senior regional military leaders of the Mormon militia. During the period just before the massacre, known as the Mormon Reformation, Mormon teachings were dramatic and strident. The religion had undergone a period of intense persecution in the American mid-west.
==Utah Territory's political structure during the massacre==

A decade prior the Baker–Fancher party's arrival, Mormons had established in the Utah Territory a theocratic community (''see'' theodemocracy). There Brigham Young presided over The Church of Jesus Christ of Latter-day Saints as LDS Church president and Prophet of God,〔 (citing ''Minutes of meeting of Quorum of the Twelve Apostles'', 12 February 1849, p. 3 (Archives )).〕 until Christ's assumption of world kingship at his Second Coming.〔; ("The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth…. ()he Son of man shall come down in heaven, clothed in the brightest of glory, to meet the kingdom of God which is set up on the earth;… that thou O God may be glorified in heaven, so on earth, that they enemies may be subdued."); ; ; ; (citing John D. Lee diary, 6 December 1848).〕 U.S. President Millard Fillmore appointed Young governor of the Territory of Utah and its Superintendent of Indian Affairs. Yet there was minimal effective separation between church and state until 1858.〔 ("We used to have a difference between Church and State, but it is all one now. Thank God."). Removed as governor during the Utah War, Young yet retained a great deal of control until his death in 1877 .〕
Brigham Young envisioned a Mormon domain, called the ''State of Deseret'', spanning from the Salt Lake Valley to the Pacific Ocean,〔Hunter, Milton R. (2004), ''Brigham Young the Colonizer'', Kessinger Publishing, ISBN 1-4179-6846-X, 70 (citing Brigham Young, Latter-day Saint Journal History, October 27, 1850, Ms.).〕 and so he sent church leaders to establish colonies far and wide. These colonies were governed by Mormon officials under Brigham Young's mandate to enforce "God's law" by "lay() the ax at the root of the tree of sin and iniquity", while preserving individual rights.〔In 1856, Young said "the government of God, as administered here" may to some seem "despotic" because "()t lays the ax at the root of the tree of sin and iniquity; judgment is dealt out against the transgression of the law of God"; however, "does not () give every person his rights?" .〕 Despite the distance to these outlying colonies, local Mormon leaders received frequent visits from church headquarters, and were under Young's direct doctrinal and political control.〔.〕 Mormons were taught to obey the orders of their priesthood leaders, as long as they coincided with LDS gospel principles.〔; (describing what is said to be a portion of the Mormon Endowment in which participants are commanded to "obey all orders of the priesthood, temporal and spiritual, in matters of life or death").〕 Young's view of theocratic enforcement included a death penalty for such sins as theft.〔On the Mormon Trail, Young threatened adherents who had stole wagon cover strings and rail timber with having their throats cut "when they get out of the settlements where his orders could be executed" . Young also gave orders that "when a man is found to be a thief,...cut his throat & thro' him in the River" (Diary of Thomas Bullock, 13 December 1846). In Utah, Young said "a theif should not live in the Valley, for he would cut off their heads or be the means of haveing () it done as the Lord lived." (See the Diary of Mary Haskin Parker Richards, 16 April 1848). The preferred method of execution was by exsanguination or decapitation, the latter being "the law of God & it shall be executed". (See the diary of Willard Richards, 20 December 1846; Watson, Manuscript History of Brigham Young, 1846-1847, p. 480.)〕 However, there are no documented cases showing that such threats were ever enforced as actual policy, and there were no accusations of thievery against the Baker–Fancher party. Mormon leaders taught the doctrine of blood atonement, in which Mormon "covenant breakers" could in theory gain their exaltation in heaven by having "their blood spilt upon the ground, that the smoke thereof might ascend to heaven as an offering for their sins". More clearly stated, this doctrine holds that capital punishment is requisite for offenses of murder.〔. Mormon leaders stated that this practice was not yet "in full force" , but the time was "not far distant" when Mormons would be sacrificed out of love to ensure their eternal reward (; ; .)〕

Mormon historian Thomas G. Alexander argues that most violent speech by LDS leaders was rhetorical in nature. He further states that statistical studies are needed in order to determine whether frontier Utah was in reality any more violent than surrounding regions. But he argues that the limited statistical evidence which does exist (although dating from the 1880s) shows Utah to be far less violent than other contemporaneous western states and territories.〔Thomas G. Alexander. (''Review: Will Bagely. Blood of the Prophets'' ), BYU Studies Review (2003). Alexander referenced available statistics dealing with the period from 1882 to 1903, however it was estimations of violence from earlier (Mormon Reformation period) Utah compared with neighbors such as (Bleeding Kansas period) Kansas that Alexander said was needed.〕 Referring to the frequent Mormon declarations that there were fewer deeds of violence in Utah than in other pioneer settlements of equal population, the Salt Lake Tribune reported on January 25, 1876: "It is estimated that no less than 600 murders have been committed by the Mormons, in nearly every case at the instigation of their priestly leaders, during the occupation of the territory. Giving a mean average of 50,000 persons professing that faith in Utah, we have a murder committed every year to every 2500 of population. The same ratio of crime extended to the population of the United States would give 16,000 murders every year."〔(CONTENTdm Collection : Compound Object Viewer )〕 Brigham Young's typical response to such charges was undisguised sarcasm. Speaking on July 26, 1857 he stated "what is now the news circulated through the United States?...That Brigham Young has () killed all the men who have died between the Missouri River and California."〔(CONTENTdm Collection : Compound Object Viewer )〕 He had previously retorted to similar charges, "just one word from Brigham, and they are ready to slay all before them...It is all a pack of nonsense, the whole of it."〔(CONTENTdm Collection : Compound Object Viewer )〕 Whatever the case, there is consensus that William H. Dame and Isaac C. Haight, the two most senior local church leaders in southern Utah complicit in the massacre, took the rhetoric of such doctrines seriously as they contemplated sanctionable applications of violence.〔 (referring to a request Haight sent to Brigham Young asking permission to enforce blood atonement against an adulterous Mormon desirous to voluntarily submit for blood atonement — a request, however, that Young denied.〕
According to rumors and accusations, Brigham Young sometimes enforced "God's law" through a secret cadre of avenging Danites.〔. The southern Utah pioneer and militia scout of the time John Chatterley later wrote that he had received threats from a "secret Committee, called ...'destroying angels'"〕 The truth of these rumors is debated by historians. While there existed active vigilante organizations in Utah who referred to themselves as "Danites",〔 (warning "mobocrats" that if they came to Utah, they would find "Danites").〕 they may have been acting independently.〔.〕 Historian Leonard Arrington attributes these rumors to the actions of "Minute Men," a law enforcement organization created by Young to pursue hostile Indians and criminals. However, these became associated with the Danite vigilantes which had operated briefly in Missouri in 1838.〔Leonard Arrington. Brigham Young: American Moses. 250.〕 Haight and Dame were never Danites; however, Young's records indicate that in 1857 he authorized Haight and Dame to secretly execute two recently released convicts traveling through southern Utah along the California trail if they were caught stealing cattle or other livestock.〔.〕 Dame replied to Young in a letter that "we try to live so when your finger crooks, we move".〔 Haight and/or Dame might have been involved in the subsequent ambush of part of the convicts' party just south of Mountain Meadows.〔.〕

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