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Snuffer argues that “[i]t is critical to know when the time period of that ‘appointment’” with God in the completed temple “ended” (104). It probably would be critical—which is why the silence of Joseph on this matter is so telling. | Snuffer argues that “[i]t is critical to know when the time period of that ‘appointment’” with God in the completed temple “ended” (104). It probably would be critical—which is why the silence of Joseph on this matter is so telling. | ||
− | A look at some figures does not, however, suggest that there is an obvious problem. The Nauvoo temple was 60% larger than the Kirtland temple, with over three times the floor area.<ref>Wikipedia lists the Kirtland temple floor area as 15,000 square feet, and Nauvoo as 54,000 square feet. See my conservative calculations in the [[Passing_the_Heavenly_Gift/Comparing_the_cost_and_size_of_the_Kirtland_and_Nauvoo_temples|appendix]], which yield 14,400 square feet and 44,143 square feet respectively.</ref> The Kirtland construction was commanded on 27 December 1832 (D&C 88:119), and the Saints were severely rebuked for their lack of speed on 1 June 1833 (D&C 95:3,11–17). The dedication took place on 27 March 1836.<ref>Milton V. Backman, The Heavens Resound: A History of the Latter-day Saints in Ohio, 1830–1838 (Salt Lake City, Utah: Deseret Book Co., 1983), 142–149, 157, 286, 286–294.</ref> From commandment to dedication was 1186 days. | + | A look at some figures does not, however, suggest that there is an obvious problem. The Nauvoo temple was 60% larger than the Kirtland temple, with over three times the floor area.<ref>Wikipedia lists the Kirtland temple floor area as 15,000 square feet, and Nauvoo as 54,000 square feet. See my conservative calculations in the [[Criticism_of_Mormonism/Books/Passing_the_Heavenly_Gift/Comparing_the_cost_and_size_of_the_Kirtland_and_Nauvoo_temples|appendix]], which yield 14,400 square feet and 44,143 square feet respectively.</ref> The Kirtland construction was commanded on 27 December 1832 (D&C 88:119), and the Saints were severely rebuked for their lack of speed on 1 June 1833 (D&C 95:3,11–17). The dedication took place on 27 March 1836.<ref>Milton V. Backman, The Heavens Resound: A History of the Latter-day Saints in Ohio, 1830–1838 (Salt Lake City, Utah: Deseret Book Co., 1983), 142–149, 157, 286, 286–294.</ref> From commandment to dedication was 1186 days. |
From the commandment to the martyrdom at Nauvoo, 1255 days had elapsed. It would seem unreasonable for the Lord to expect a structure more than half again as large to be built within essentially the same number of days, while also building the Nauvoo House, settling a new city on malarial swamp land,<ref>See Kyle M, Rollins, Richard D. Smith, M. Brett Borup, and E. James Nelson, “Transforming Swampland into Nauvoo, the City Beautiful,” Brigham Young University Studies 45/3 (2006): 125–157. “[D]rainage benefits were slow in coming [to Midwestern states’ swampland] and generally were not realized until after the Civil War….the drainage efforts in Nauvoo represent a rare early success story” (125). The city’s main drainage ditch alone “would have required at least 22,100 man-hours of effort to complete by hand,” and labor on drainage was a constant throughout the Mormons’ stay in Nauvoo (153).</ref> and developing all the infrastructure necessary to support both a city and temple construction. | From the commandment to the martyrdom at Nauvoo, 1255 days had elapsed. It would seem unreasonable for the Lord to expect a structure more than half again as large to be built within essentially the same number of days, while also building the Nauvoo House, settling a new city on malarial swamp land,<ref>See Kyle M, Rollins, Richard D. Smith, M. Brett Borup, and E. James Nelson, “Transforming Swampland into Nauvoo, the City Beautiful,” Brigham Young University Studies 45/3 (2006): 125–157. “[D]rainage benefits were slow in coming [to Midwestern states’ swampland] and generally were not realized until after the Civil War….the drainage efforts in Nauvoo represent a rare early success story” (125). The city’s main drainage ditch alone “would have required at least 22,100 man-hours of effort to complete by hand,” and labor on drainage was a constant throughout the Mormons’ stay in Nauvoo (153).</ref> and developing all the infrastructure necessary to support both a city and temple construction. | ||
− | Kirtland’s temple cost $40–60,000;<ref>Backman, 161; Eugene England, ''Brother Brigham'' (Salt Lake City: Bookcraft, 1980), 26.</ref> Nauvoo’s was 16–25 times more, requiring a minimum of $1,000,000.<ref> Colvin, 44; citing Andrew Jenson ''Historical Record'' 8 (June 1889): 872 and ''Deseret News Church Almanac'' (Salt Lake City: Deseret News, 1975), F4.</ref> Thus, while Nauvoo had a population of 11,057 by 1845 (with a total of 15,000 Mormons in all Hancock County),<ref>Glen M. Leonard, ''Nauvoo: A Place of Peace, A People of Promise'' (Salt Lake City, Utah: Deseret Book Co., 2002), Chapter 8. An earlier work [Leonard J. Arrington, ''Great Basin Kingdom'' (Harvard University Press, 1958), 17] estimated 25,000 Mormons in 1844. The calculations using these older estimates can be seen in the [[Passing_the_Heavenly_Gift/Comparing_the_cost_and_size_of_the_Kirtland_and_Nauvoo_temples|Appendix]].</ref> compared to Kirtland’s 2,025 by 1836,<ref>Marvin S. Hill, Larry T. Wimmer, and C. Keith Rooker, “The Kirtland Economy Revisited: A Market Critique of Sectarian Economics,” ''Brigham Young University Studies'' 17/4 (1977): 403, 408. The authors note (409) that their assumptions may lead to an underestimate of Kirtland’s population. In all my calculations, I have used the largest estimate for Kirtland’s cost ($60,000), and used the estimate of 15,000 for all Mormons in Hancock County. I have assumed that the entire population was present throughout, which is an obvious over-simplification. My estimates are thus conservative, since these factors will underestimate the cost to individuals who helped throughout construction. Those living away from Nauvoo would also have been less able to provide volunteer labor, though monetary donations were solicited. </ref> the cost of Nauvoo’s temple was still three times greater on a per person basis: $66.67/citizen compared to Kirtland’s $29.63/citizen. The construction times also favor Nauvoo over Kirtland: Kirtland did $50.59 of work per day, while Nauvoo did $518.94/day to its dedication on 30 April 1846.<ref>From 19 January 1841 to 30 April 1846 is 1927 days.</ref> To be completed by the martyrdom, the Saints would have had to do a staggering $796.81/day. | + | Kirtland’s temple cost $40–60,000;<ref>Backman, 161; Eugene England, ''Brother Brigham'' (Salt Lake City: Bookcraft, 1980), 26.</ref> Nauvoo’s was 16–25 times more, requiring a minimum of $1,000,000.<ref> Colvin, 44; citing Andrew Jenson ''Historical Record'' 8 (June 1889): 872 and ''Deseret News Church Almanac'' (Salt Lake City: Deseret News, 1975), F4.</ref> Thus, while Nauvoo had a population of 11,057 by 1845 (with a total of 15,000 Mormons in all Hancock County),<ref>Glen M. Leonard, ''Nauvoo: A Place of Peace, A People of Promise'' (Salt Lake City, Utah: Deseret Book Co., 2002), Chapter 8. An earlier work [Leonard J. Arrington, ''Great Basin Kingdom'' (Harvard University Press, 1958), 17] estimated 25,000 Mormons in 1844. The calculations using these older estimates can be seen in the [[Criticism_of_Mormonism/Books/Passing_the_Heavenly_Gift/Comparing_the_cost_and_size_of_the_Kirtland_and_Nauvoo_temples|Appendix]].</ref> compared to Kirtland’s 2,025 by 1836,<ref>Marvin S. Hill, Larry T. Wimmer, and C. Keith Rooker, “The Kirtland Economy Revisited: A Market Critique of Sectarian Economics,” ''Brigham Young University Studies'' 17/4 (1977): 403, 408. The authors note (409) that their assumptions may lead to an underestimate of Kirtland’s population. In all my calculations, I have used the largest estimate for Kirtland’s cost ($60,000), and used the estimate of 15,000 for all Mormons in Hancock County. I have assumed that the entire population was present throughout, which is an obvious over-simplification. My estimates are thus conservative, since these factors will underestimate the cost to individuals who helped throughout construction. Those living away from Nauvoo would also have been less able to provide volunteer labor, though monetary donations were solicited. </ref> the cost of Nauvoo’s temple was still three times greater on a per person basis: $66.67/citizen compared to Kirtland’s $29.63/citizen. The construction times also favor Nauvoo over Kirtland: Kirtland did $50.59 of work per day, while Nauvoo did $518.94/day to its dedication on 30 April 1846.<ref>From 19 January 1841 to 30 April 1846 is 1927 days.</ref> To be completed by the martyrdom, the Saints would have had to do a staggering $796.81/day. |
Put simply, even with Nauvoo’s larger population base, the cost per citizen was 2–3 times higher than Kirtland, with at least ten times more labor and materials expended per day of construction. Only someone committed to seeing the Saints as failures would condemn and downplay this accomplishment, especially as almost all had arrived in Nauvoo destitute. Even getting adequate food was an on-going issue: | Put simply, even with Nauvoo’s larger population base, the cost per citizen was 2–3 times higher than Kirtland, with at least ten times more labor and materials expended per day of construction. Only someone committed to seeing the Saints as failures would condemn and downplay this accomplishment, especially as almost all had arrived in Nauvoo destitute. Even getting adequate food was an on-going issue: |
Did Joseph have to offer his life because the Saints sinned? | A FAIR Analysis of: 'Passing the Heavenly Gift' A work by author: Denver C. Snuffer
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Were the Saints in Nauvoo punished because they were slothful in building the temple? |
PTHG tells us that “the revelation [D&C 124] required the construction of the Nauvoo Temple….There was a set time. If at the end of that time the temple was not constructed, the words are clear ‘ye shall be rejected as a church, with your dead, saith the Lord your God'” (104).
PTHG does not tell us that the First Presidency had already urged the Saints to build a temple in August 1840, and the Saints had sustained this plan at an October 1840 conference.[2] The Times and Seasons announced temple construction had begun on 15 January 1841, four days prior to the revelation, which suggests the Saints were not particularly slack regarding the temple:
“In Nauvoo at the time of Joseph’s death,” Snuffer observes, “there were completed homes built, a Masonic Temple, and manufacturing and retail facilities, but the Nauvoo Temple had been neglected. It was nowhere near completed when Joseph and Hyrum died” (105).
It is certainly true that homes and commercial buildings had been built. Snuffer’s claim that the temple was “neglected” must be established from the evidence, not merely asserted because his theory demands it. The temple required much more labor to complete than homes or businesses. Furthermore, commercial structures were also necessary in order to provide the economic muscle to supply labor and materials for the temple, which could not be built in a void. Does Snuffer believe the Saints were to have no homes until the temple was built? Joseph Smith evidently did not think so—the Heber C. Kimball family was living in a 14 x 16 foot log house about a mile from the Mississippi river, but in the summer of 1841, Joseph urged a move. Heber’s daughter recorded that “the prophet Joseph being anxious to have my father nearer to himself and his brethren our place was exchanged for one on the flat where father built us a more commodious house.”[4] The Prophet’s behavior is simply inconsistent with Snuffer’s theory that the temple was being neglected, or that improvements in housing were inappropriate with the Lord’s timetable. If it was, Joseph would have surely urged one of his most obedient followers to dedicate still more labor to the temple, rather than a new home.
Absent from Snuffer’s entire discussion is the Nauvoo House, a hotel whose construction was commanded in the same revelation (D&C 124:22–24). The Saints were not, then, to focus on the temple to the exclusion of all else, and it would have been economically impossible to do so anyway.
If Snuffer is correct, there ought to be evidence in the historical record—Joseph spoke often and frequently of the Nauvoo temple and its construction. Does Snuffer expect us to believe that God would allow his people to fail without first requiring the prophet to repeatedly warn them? Let us look at some of the historical evidence which PTHG does not provide.
Joseph “pronounced a curse on the Merchants and the rich, who would not assist in building” the temple. [5] But he gives no warning that the Saints are in danger of losing their privileges simply because a few wealthy folk are not helping. God does not punish the many for the inaction of a few. The day prior to Joseph’s speech, Nauvoo’s Wasp newspaper (operated by Joseph’s brother) would note that “We passed by the Temple, and was delighted at the prospect that here presented itself. A scene of lively industry and animation was there. The sound of the polisher’s chisel—converting the rude stone of the quarry into an artful shape—sent forth its busy hum: all were busily employed—the work was fast progressing.”[6] Yet, Snuffer claims that scant days later, “[b]y May, 1842 Joseph could see the temple would never be completed in the time allowed” (285). Evidence that we will see below is not consistent with this hypothesis.
A revelation states:
The audience is encouraged to continue, but no warning or chastisement is forthcoming. (Note that the transitive verb “redouble” does not mean to “double,” but means “to repeat in return…to repeat often….To increase by repeated or continued additions,” such as in repeated blows.)[7] Less than a week later, Joseph Smith sent a letter:
Again, there is encouragement but no sign of condemnation. But in Snuffer’s telling, Joseph had already decided that failure was inevitable (285).
Joseph here praises the Saints' progress and efforts.
The Times and Seasons reported the enthusiastic response to the arrival of timber from Wisconsin for the temple. The temple committee made assignments by ward, and “requested all the carpenters to come together on the Thursday to prepare the timbers”. The response exceeded their expectations:
Joseph urges both the temple and the Nauvoo House be built:
We note that Joseph urges that the temple be given priority, though both are important. A few months later, he will urge a shift of resources to the Nauvoo House, suggesting that the temple was not being neglected.[11]
Joseph discusses using the Twelve to fund-raise for the Nauvoo House—something for which he would be unlikely to slight the temple.[12] He notes, in fact, that: “there has been too great latitude in individuals for the building of the Temple to the exclusion of the Nauvoo house.” [13] The Saints, then, can hardly have been slacking on the temple if Joseph wants them to put more emphasis on the Nauvoo House.
Joseph encourages diligence—slackening would be unwise. Work on the temple had slowed over the spring, but this was due to the illness of a key craftsman, William W. Player. An English convert who was the temple’s principalle stone setter, Player’s absence delayed the spring start on the walls. Technical problems with the crane needed to raise massive timbers and stones also slowed the work, but this cannot be blamed on a lack of zeal either.[15]
“President Smith concluded with exhortations to the church to renew their exertions to forward the work of the Temple, and in walking before the Lord in soberness and righteousness[.]”[16] Joseph discussed temple business, but no report is made of a rebuke or warning for being behind schedule.[17]
Joseph responds to some critics about the economic cost of the temple—clear evidence that work was proceeding and diverting significant resources:
The Times and Seasons noted:
Snuffer cites this discourse, and uses it as evidence that Saints were ignoring Joseph’s warnings:
Unsurprisingly, this gloss distorts Joseph’s message:
Joseph’s advice to the Saints is not “hurry up and complete the temple.” Instead, he urges them to get all their living relatives in Nauvoo so they can be endowed (after all, most of the Twelve and some others had already been endowed and received all the temple ordinances). Joseph's “only worry” about the Saints is not their failure or unworthiness, but of them being attacked. This is a risk not because of their failure—rather, it is because there are “so many fools in the world” whom Satan can act upon.
Furthermore, when Joseph speaks of the Saints having “none to[o] much time” to redeem “their dead” and “their living relatives,” this is not because the temple will not be done within God’s time limit—rather, he is explicit that the time is short because “the earth will be smitten & the Consumption decreed falls upon the world” and “the day that the destroying angel goes forth.” These are clearly eschatological concerns, “before night would Come when no man Could work” (see John 9:4)—the time before Christ’s second coming is short. Snuffer’s gloss abuses the text from start to finish.
It makes no sense for Joseph to encourage gathering to Nauvoo to receive living ordinances if his real message (as Snuffer claims) is that the members are being slothful in building the temple and are in danger of not being allowed to receive the blessings at all. It is likewise incoherent to argue, in light of this instruction, that Joseph had known since May 1842 that they would fail. The leadership is not “tone deaf”—they simply don’t hear what Snuffer’s bias and torture of the text creates out of thin air.
The History of the Church reports that Joseph told the Nauvoo Temple’s architect:
Joseph declares that he has seen the finished temple in vision. There is again no evidence that Joseph worries that they will be denied its blessings.
Surely Joseph would tell the Twelve—nine of whom he had initiated into all the higher temple ordinances, including the “fullness of the priesthood”—if the Saints were slighting God with regard to the temple. But, he did not (compare 7 March 1844 below).
A critic, Charles Foster, claims that the Saints cannot finish the Nauvoo temple due to the cost. Joseph therefore proposes that they prove him wrong: “who don[‘]t know that we can put the roof on this building this season? by turning all the means of the N[auvoo] House & doubling our diligence we can do it.”[24] Joseph has thus been content with the pace at which the temple and Nauvoo House are progressing (at times urging more effort to be diverted to the Nauvoo House) and now suggests diverting all effort to the temple. Again, there is no condemnation, nor any hint that the Saints’ chances are running out with Joseph’s death fast approaching (compare 4 March 1844).
Joseph speaks extensively about election, and the spirit and power of Elijah, which
In all this, there is no sign that the Saints are falling behind, or that they are in danger of losing these blessings—and Joseph’s death is less than four months away. He even takes time to assure the congregation that Christ will not come in 1844 as William Miller had predicted, and also prophesies that Christ will not come before 1890.[26] Why would he not address the much more pressing issue of an incomplete temple, if Snuffer’s fanciful historical reconstruction is correct?
The Church’s official newspaper praises the Nauvoo saints, and encourages those not gathered to Nauvoo to be likewise faithful in building the temple. There is no sign that the Nauvoo Saints are slacking or risking condemnation:
There is, in short, little or no evidence that the Saints were being slothful in building the Nauvoo temple. At various times, Joseph expressed his pleasure with their progress, encouraged them to diligence, asked that more resources be given to the Nauvoo House, declared he had seen the completed structure in vision, and then later moved full attention back to the temple. He encouraged members to bring all their family to Nauvoo so they would have time to receive their endowments before the wicked disturbed them—a strange command if he believed they would not be permitted to receive those blessings. The textual record simply does not match Snuffer’s rather speculative reconstruction.
Snuffer argues that “[i]t is critical to know when the time period of that ‘appointment’” with God in the completed temple “ended” (104). It probably would be critical—which is why the silence of Joseph on this matter is so telling.
A look at some figures does not, however, suggest that there is an obvious problem. The Nauvoo temple was 60% larger than the Kirtland temple, with over three times the floor area.[29] The Kirtland construction was commanded on 27 December 1832 (D&C 88:119), and the Saints were severely rebuked for their lack of speed on 1 June 1833 (D&C 95:3,11–17). The dedication took place on 27 March 1836.[30] From commandment to dedication was 1186 days.
From the commandment to the martyrdom at Nauvoo, 1255 days had elapsed. It would seem unreasonable for the Lord to expect a structure more than half again as large to be built within essentially the same number of days, while also building the Nauvoo House, settling a new city on malarial swamp land,[31] and developing all the infrastructure necessary to support both a city and temple construction.
Kirtland’s temple cost $40–60,000;[32] Nauvoo’s was 16–25 times more, requiring a minimum of $1,000,000.[33] Thus, while Nauvoo had a population of 11,057 by 1845 (with a total of 15,000 Mormons in all Hancock County),[34] compared to Kirtland’s 2,025 by 1836,[35] the cost of Nauvoo’s temple was still three times greater on a per person basis: $66.67/citizen compared to Kirtland’s $29.63/citizen. The construction times also favor Nauvoo over Kirtland: Kirtland did $50.59 of work per day, while Nauvoo did $518.94/day to its dedication on 30 April 1846.[36] To be completed by the martyrdom, the Saints would have had to do a staggering $796.81/day.
Put simply, even with Nauvoo’s larger population base, the cost per citizen was 2–3 times higher than Kirtland, with at least ten times more labor and materials expended per day of construction. Only someone committed to seeing the Saints as failures would condemn and downplay this accomplishment, especially as almost all had arrived in Nauvoo destitute. Even getting adequate food was an on-going issue:
It seems even more capricious for God to see the Saints fail to pull the plug without a single clear warning from the Prophet or the Lord himself. We can profitably compare the rebuke of June 1833 at Kirtland with the essential silence at Nauvoo:
Notes
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