Below is documentation--based on the originally "revealed" LDS doctrine of blood atonement, which the Mormon Church offically daught as being necessary, based on its belief that the the sacrifice by the Christian Christ on the cross for the sins of humankind did not provide complete salvation for certain classes of sinners.
According to official Mormon Church doctrine, there were cases where the blood of "special" sinners first needed to be spilled by the Lord's anointed on earth before the Lord in Heaven's sacrifice could kick in completely. That special-case Mormon-committed blood-spilling included castration. Under the doctrine of the Mormon Church as preached by none other than its inventor Joseph Smith, it was the Mormon God's command that certain individuals--Mormon and non-Mormon alike--be "blood-atoned" by being shot, throat-slashed from ear to ear, beheaded--and, yes, having their balls cut off.
Welcome to the LDS Law of the Lord.
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--Background on the Historically-Rooted, Official Mormon Church Doctrine of Blood Atonement
From a news article on the firing-squad execution of a Utah-condemned criminal:
"Historians say the [firing squad] method [of execution] stems from 19th-century doctrine of the state's pre-dominant religion. Early members of the Church of Jesus Christ of Latter-day Saints believed in the concept of 'blood atonement'--that only through spilling one's own blood could a condemned person adequately atone for their crimes and be redeemed in the next life. The church no longer preaches such teachings and offers no opinion on the use of the firing squad.”
("Utah Firing Squad Executes Convicted Killer," by Jennifer Dobner, "Associated Press" 19 June 2010))
Jon Krakauer, in his book, "Under the Banner of Heaven: A Story of Violent Faith," reports that "in the 19th century, both Joseph Smith and Brigham Young had preached about the righteousness of a sacred doctrine known as 'blood atonement': certain grievous acts committed against Mormons, as Brigham explained it, could be rectified only if the 'sinners have their blood spilt upon the ground.' . . . Joseph had taught that the laws of God take precedence over the laws of men."
Krakuer notes that "on the first anniversary of Joseph Smith's death, Brigham spoke bitterly of the [not-guilty] verdict [handed down to the accused killers of Smith] and proclaimed that 'it belongs to God and His people to avenge the blood [of His] servants.' Toward that end, he instructed [Mormon] Church authorities to issue a formal 'Oath of Vengeance,' which was immediately made part of the temple endowment ceremony, one of the Church's most sacred rituals.
"The oath required Mormons to pledge:
"I will pray, and never cease to pray, and never cease to importune high heaven to avenge the blood of the Prophets on this nation, and I will teach this to my children, and my children's children unto the third and fourth generations.'
"That solemn vow to take vengeance." writes Krakauer, "was recited by every Latter-day Saint who participated in the standard temple ritual until it was removed from the endowment in 1927, after the oath was leaked to the non-Mormon press, sparking an outcry from politicians and the Gentile public that it was treasonous."
Indeed, that this blood atonement-based Mormon "Oath of Vengeance"--sworn against the United States govenment by devout members of the faith--was an intrical part of LDS temple teaching and practice cannot honestly be denied.
Into the first two decades of the 20th century, temple-attending Mormons secretly took this oath. The U.S. Senate considered it a serious enough threat to convene hearings on this Mormon temple vow and other matters related to the LDS Church.
Below are some pertinent historical details regarding this Oath of Vengeance that Mormons are not inclined to talk about openly:
“Following Joseph Smith's martyrdom [actually, Smith, armed with a pistol, was shot to death in a jailhouse gunfight after being place behind bars for ordering the destruction of a newspaper press], Brigham Young introduced an oath in the endowment which required members to swear vengeance 'upon this nation.' It became the subject of a United States Senate investigation.
“Reed Smoot was a Mormon Apostle who had been elected a Senator from Utah. In 1903 a protest was filed in the United States Senate to have [the] Hon. Smoot removed from office, on the grounds that he had taken this treasonous oath in the endowment ritual.
"The complete record of this episode was published in 'U.S. Senate Document 486
"(59th Congress, 1st Session, 'Proceedings Before the Committee on Privileges and Elections of the United States Senate in the Matter of the Protests Against the Right of Hon. Reed Smoot, a Senator from the State of Utah, to hold his Seat,' 4 vols.[+1 vol. index], Washington: Government Printing Office, 1906)”
When questioned about it under oath during U.S. Senate hearings, Smoot refused to divulge this clandestine Mormon temple "Oath of Vengeance."
(for a “New York Times” account of Smoot's cover-up in this regard, see: “Smoot Would Not Tell of Endowment Secrets,” in “New York Times," 23 January 1905, at:
http://1857massacre.com/MMM/PDF/Smoot_01-23-1905_NYTimes.pdf ; and “Oath of Vengeance,” at:
http://1857massacre.com/MMM/oath_of_vengeance.htm;)
As Krakauer has indicated, this eventually-abandoned secret Mormon temple ritual's multi-generational "Oath of Vengeance" against the U.S. government was worded as follows:
“You and each of you do covenant and promise that you will pray and never cease to pray to Almighty God to avenge the blood of the prophets upon this nation, and that you will teach the same to your children and to your children's children unto the third and fourth generation.”
(“Oath of Vengeance,” at:
http://www.lds-mormon.com/veilworker/oathvenge.shtml)
Below is an overall history of this vow of domestic rebellion and retribution against their own government, as temple-attending Mormons promised to obey it:
“One of the oaths which was formerly taken in the temple ritual was the source of so much trouble that the Mormon leaders finally removed it entirely from the ceremony. This oath was printed in 'Temple Mormonism,' p. 21, as follows: 'You and each of you do solemnly promise and vow that you will pray, and never cease to pray, and never cease to importune high heaven to avenge the blood of the prophets on this nation, and that you will teach this to your children and your children's children unto the third and fourth generation.'
“A great deal of testimony has been given concerning this oath and although all of the witnesses did not agree as to its exact wording, there can be little doubt that such an oath was administered to the Mormon people after Joseph Smith's death. John D. Lee related that the following occurred after Joseph Smith's death:
“' . . . Brigham raised his hand and said, "I swear by the eternal Heavens that I have unsheathed my sword, and I will never return it until the blood of the Prophet Joseph and Hyrum, and those who were slain in Missouri, is avenged. This whole nation is guilty of shedding their blood, by assenting to the deed, and holding its peace." . . . Furthermore, every one who had passed through their endowments, in the Temple, were placed under the most sacred obligations to avenge the blood of the Prophet, whenever an opportunity offered, and to teach their children to do the same, thus making the entire Mormon people sworn and avowed enemies of the American nation
"('The Confessions of John D. Lee,' p. 160)
“Some Mormon apologists have maintained that there was no 'Oath of Vengeance' in the temple ceremony but the 'Daily Journal of Abraham H. Cannon' makes it very plain that there was such an oath. Under the date of December 6, 1889, Apostle Cannon recorded the following in his diary:
“'About 4:30 p.m. this meeting adjourned and was followed by a meeting of Presidents Woodruff, Cannon and Smith and Bros. Lyman and Grant. . . . In speaking of the recent examination before Judge Anderson Father said that he understood when he had his endowments in Nauvoo that he took an oath against the murderers of the Prophet Joseph as well as other prophets, and if he had ever met any of those who had taken a hand in that massacre he would undoubtedly have attempted to avenge the blood of the martyrs.'
"('Daily Journal of Abraham H. Cannon,' 6 December 1889, pp. 205-06)
“Apostle Cannon went on to relate that [eventual Mormon church president] Joseph F. Smith was about to murder a man with his pocket knife if he even expressed approval of Joseph Smith's death.
“The Oath of Vengeance probably had a great deal to do with the massacre at Mountain Meadows, in which about 120 men, women and children were killed, and other murders which were committed in early Utah
"(see 'Mormonism—Shadow or Reality?' pp. 493-515, 545-59)
“Just after the turn of the century the Mormon leaders found themselves in serious trouble because of the 'Oath of vengeance.' They were questioned at great length concerning this oath in the 'Reed Smoot Case.' The 'Oath of Vengeance' remained in the temple ceremony, however, even after the 'Reed Smoot Case' was printed . . . . It must have been removed sometime between then and 1937, because in a lecture delivered on February 28, 1937, Francis M. Darter complained that 'The Law and prayer of Retribution, or divine judgment, against those who persecute the Saints, has been entirely removed from Temple services. . . . The reason why it was taken out, says one Apostle, was because it was offensive to the young people.'
"('Celestial Marriage,' p. 60)
“. . . [T]he oaths taken in the temple were originally very crude. . . . [O]ne example here [From the Smoot hearings]—i.e., the testimony of J. H. Wallis, Sr., who had been through the temple about 20 times:
“MR. WALLIS: ' . . . [A]nother vow was what we used to call the "oath of vengeance.' . . .
“MR. TAYLER: 'Stand up, if it will help you, and give us the words, if you can.'
“MR. WALLIS (standing up): 'That you and each of you do promise and vow that you will never cease to importune high heaven to avenge the blood of the prophets upon the nations of the earth or the inhabitants of the earth.'
"('The Reed Smoot Case,' vol. 2, pp. 77-79)
“The next day Mr. Wallis corrected his testimony concerning the oath of vengeance:
“MR. WALLIS: 'In repeating the obligation of vengeance I find I made a mistake; I was wrong. It should have been 'upon this nation.' I had it 'upon the inhabitants of the earth.' It was a mistake on my part.
"(ibid., pp. 148-49)"
(“Temple Work,” at:
http://www.utlm.org/onlinebooks/changech22b.htm#532)
Krakauer describes what this blood-atoning "Oath of Vengeance " ended up, in real and horrific terms, unleashing:
"In the months following Joseph's murder, most residents of Nauvoo didn't need any prodding to seek revenge against Gentiles. Ever since the assassination, non-Mormons had stepped up their violent campaign to drive the Saints from Hancock County. Emboldened by the acquittal of Joseph's killers, throughout the summer of 1845 anti-Mormon vigilantes led by Levi Williams (the primary defendant in the murder trial) roamed the county setting fire to Mormon homes and farms. By September 15, 1845, 44 Mormon residences had been burned to the ground.
"On September 16, Porter Rockwell was on his way to help a Mormon family salvage possessions from the ruins of one such incinerated home when he chanced upon Lieutenant Frank Worrell of the Carthage Greys--the same man who had been in charge of guarding the jail on the evening Joseph was murdered. Worrell had commanded the militiamen who'd conspired to fire blank cartridges at the apporaching mob and then stepped aside so the vigilantes could assassinate the Prophet without impediment. When Rockwell encountered Worrell on that September afternoon, the latter was on horseback, chasing a local sheriff who'd had the temerity to express sympathy for the Mormons. As Worrell galloped after the terrified sheriff, Rockwell fired a rifle ball into Worrell's gut. The victim 'jumped four feet in the air,' said a witness to the shooting, 'and rolled away from his horse dead.'
"The killing of Worrell significantly worsened relations between the Saints and their adversaries. A few days later, a band of Mormons captured a youthful Gentile man named McBracking, whom they suspected of burning Mormon homes. McBracking begged for his life but the Saints weren't in a forgiving mood. They CASTRATED him [emphasis added], cut his throat, sliced off one of his ears and shot him two or three times. As Joseph had preached three years earlier, some sins were so heinous that the only way the guilty party could atone for them was to 'spill his blood upon the ground and let the smoke thereof ascend up to God.'"
Krakauer further notes how the Mormon Church's official teachings on blood atonement served to distinguish it from tradtional Christiann tenets by placing Mormon prophet-imposed limits on the power of Jesus to save sinners.
"As [Mormon historian] Will Bagley observed in his provocative, meticulously researched history, 'Blood of the Prophets':
"'Perhaps the most troubling aspect of the [Mormon] Reformation [which Krakauer reports as having "peaked in the years 1856 and 1857"] 'was the Mormon leadership's obsession with blood. . . . Joseph Smith taught that certain grievous sins put sinners "beyond the reach of the atoning blood of Christ." Their "only hope [was] to have their own blood shed to atone." . . . Of all the beliefs that had the foundation of Utah's culture of violence, none would have more devastating consequences.'
Krakauer adds;
"The Reformation was spearheaded by the God-besotted Jedidiah Grant, Brigham's immensely popular second counselor, whom the Saints affectionately called 'Jeddy, Brigham's Sledge Hammer.' Grant explained to the Lord's chosen that they had the 'right to kill a sinnner to save him when he commits those crimes that can only be atoned for by shedding his blood.' In September 1856, he sermonizued that there were sinners even then in their midst who needed 'to have their blood shed, for water will not do, their sins are too deep a dye.'"
Krakauer further quotes Bagley on how the Mormon Church's official and gruesome doctrine of blood atonement laid upon its members a wretched burden passed on to them by none other than Mormonism's founder, Joseph Smith:
"Joseph Smith bequeathed his followers a troublesome legacy, the conviction that it was 'the Kingdom or nothing' and the belief that any act that promoted or protected God's work was justified.
"Some have tried to dismiss [the] Mountain Meadows [Massacre] as an isolated event, an aberration in the othewise inspiring history of Utah and Mormonism, but it was much more a fulfillment of Smith's radical doctrines.
"Brigham Young's relentless commitment to the Kingdom of God forged a culture of violence FROM JOSEPH SMITH's THEOLOGY [emphasis added] that bequeathed a vexatious heritage to his successors. Early Mormonism's peculiar obsession with blood and vengeance created the society that made the massacre possible, if not inevitable.
"These obsessions had devasting consequences for [Brigham] Young's own family. In New York in 1902, William Hooper Young, the prophet's grandson, slit the abdomen of an alleged prostitute and wrote the words 'Blood Atonement' in is father's apartment." (from Will Bagley,"Blood pf the Prophets"; the preceding excerpts from Krakauer book, "Under the Banner of Heaven: A Story of Violent Faith" [New York New York: Doybleday, 2003],are found on pp. 135, 196-97 and 203-04)
As famed historian on Mormonism, D. Michael Quinn, notes in his intricately-researched two-volume set chronicling Mormon origins and the extension of Mormon power, the teaching and practice of shooting, slashing and even beheading those deemed deserving of the Mormon God's divinely-decreed retribution dates back to the early days of Mormonism itself.
Quinn reports that LDS Church founder Joseph Smith "explained what he intended as the ultimate 'judgment in the hands of [God's] servants.' At a meeting of the Nauvoo City Council, he said: 'I was opposed to hanging, even if a man kill another.' Instead, 'I will shoot him, or cut off his head, spill his blood on the ground and let the smoke thereof ascend up to God; and if ever I have the privilege of making law on that subject, I will do so.'
"The official 'History of the Church' called this 'Blood Atonement' and the prophet [Joseph Smith] warned Mormons at General Conference:
"'I'll wring a thief's neck off if I can find him, if I cannot bring him to Justice any other way.'"
"When former Danite John L. Butler heard Smith preach on this occasion, he understood him to say 'that the time would come that the sinners would have their heads cut off to save them.' Butler said the 'spirit' of God filled him as he listened to those words.
"[While] [t]here is no evidence that Joseph Smith ever authorized a decapitation of blood atonement[,] . . . one of Smith's housegirls wrote (apparently in late November 1843) that Dr. Robert D. Foster, surgeon-general and brevet-brigadier-general of the Nauvoo Legion, had used a sword to decapitate a man execution-style 'on the prairie six miles' from Nauvoo. Foster was not a dissenter then but would become one within four months.
"Regarding [the 1838] Danite expulsion of prominent Mormon dissenters, [Smith's] Counselor [Sidney] Rigdon told Apostle Orson Hyde at Far West [Missouri] that 'it was the imperative duty of the [Mormon] Church to obey the word of Joseph Smith, or the presidency, without question or inquiry, and that if there were any that would not, they should have their throats cut from ear [to] ear.'
"Benjamin Slade, a life-long Mormon, soon testified that Rigdon carried out that threat shortly thereafter: 'Yesterday a man had slipped his wind, and was thrown into the bush,' Rigdon told a closed-door meeting of Mormon men (apparently Danites), and added: '[T]he man that lisps it shall die.'
"Speaking of prominent dissidents who received the death-threat in June, Joseph Smith's 'Scriptory Book' noted:
"'These men took warning and soon they were seen bounding over the prairie like the scape Goat to carry of[f] their own sins.'
"John Whitmer gave the view of the 'scape Goat' in this situation:
"'While we were gone, Jo[e] and Rigdon and their band of Gadiantons kept up a guard and watched our houses and abused our families and threatened them if they were not gone by morning they would be drove out and threatened our lives if they [the Danites] ever saw us in Far West.'
"As David Whitmer hurriedly left Far West on horseback, 'the voice of God from heaven spake to me' as clearly as it had in testimony of the Book of Mormon nine years before. God's voice told him to 'separate myself from among the Latter-day Saints, for as they sought to do unto me, so should it be done unto them.'
"This 1838 ultimatum was NOT AN ABERRATION IN MORMONISM, BUT A DIRECT FULFILLLMENT OF GOD'S COMMANDMENT [emphasis added] four years earlier concerning unfaithful Latter-day Saints 'who call themselves after my name' (D&C 103:4). [Mormon educator Leland H.] Gentry acknowledged:
"'The method chosen by the Latter-day Saints to rid themselves of their dissenting Brethren was unfortunate since it furnished the dissenters with further proof that the Saints were inimical to law and order.'
"As an extension of Smith's 'spill his blood on the ground' doctrine, it will probably never be known if the Prophet actually authorized his bodyguard and former-Danite Orrin Porter Rockwell to kill Missouri's ex-governor [Lilburn] Boggs in May 1842. Smith held Boggs directly responsible for the expulsion of Mormons from Jackson County in 1833 and for the disasters of 1838: the Haun's Mill Massacre, Smith's near execution and the Mormon expulsion from Missouri.
"[Nonetheless,] [k]illing Boggs would have fit within the provisions of the 1833 revelation (D&C 98:31), as well as consistent with another Danite pledge to the Prophet in 1839:
"'I from this day declare myself the Avenger of the blood of those innocent men, and the innocent cause of Zion.'
"Although one of the [Mormon] Church newspapers called the attempted assassination a 'noble deed,' Smith denied that he was involved in the attempt. Boggs miraculously survived, despite two large balls of buckshot lodged in his brain and two in his neck.
"However, his dissenting counselor, William Law, claimed Smith told him in 1842:
"'I sent Rockwell to kill Boggs, but he missed him, [and] it was a failure; he wounded him instead of sending him to Hell.'
"Decades later Rockwell allegedly acknowledged:
"'I shot through the window and thought I had killed him but I had only wounded him; I was damned sorry that I had not killed the son of a b*tch.'
"Even if Smith had no role in the Rockwell-Boggs incident, [as] Nauvoo's mayor [he] was willing to assault a county official. He choked the county tax collector and 'struck him two or three times' because the man threatened Smith with a rock. Smith pleaded guilty and paid a fine.'
"Another former Danite made a private vow that was more chilling than Rockwell's [notorious flashes of anger]. As Allen J. Stout [later] viewed the [assassinated] bodies of of the Mormon prophet [Joseph Smith] and [Church] patriarch [Smith's brother Hyrum], 'I there and then resolved in my mind that I would never let an opportunity slip unimproved of avenging their blood upon the head of the enemies of the Church of Jesus Christ.'
"As a Nauvoo policeman, Stout was conspicuously in the vicinity of physical attacks on Mormon dissenters of whom he said, 'I feel like cutting their throats.'
"Paraphrasing Smith's theocratic revelation of 1834 (D&C 103:25-26), Stout wrote:
"'And I hope to live to avenge their blood; but if I do not, I will teach my children to never cease to try to avenge their blood and then teach their children and children's children to the fourth generation as long as there is one descendant of the murderers upon the earth.'
"Feelings were so intense in the months after the martyrdom that the apostles stopped Stephen Markham from telling a congregation that Smith 'charged' him to avenge his death if anti-Mormons succeeded in killing him:
"'Willard Richards pulled him down from the stand, as he feared the effect on the enraged people.'
"For some of Nauvoo's Mormons that desire for vengeance would echo through their words (and sometimes their actions) for decades.'
"Two months prior to Smith's assassination, Rigdon startled many Mormons at the April 1844 General Conference by saying:
"'There are men standing in your midst that you can't do anything with them but cut their throat & bury them.'
"In keeping with Smith's advocacy of Mormon-sanctified Blood Atonement, his successor to the presidency, Brigham Young, instructed Mormon bishops:
"'When a man is found to be a thief, he will be a thief no longer, cut his throat, and throw him in the river.'
Further heinous examples of Mormon-enabled executions, as reported by Quinn:
"[James B.] Bracken, Sr. . . . was one of eight Mormons (including the local ward bishop) indicted in 1859 for murdering an incestuous mother, son and their newborn child in Payson, Utah. Later testimony and the [Mormon] church newspaper both acknowledged this [Danite-inspired] retributive act.
"After Smith's death, [Brigham] Young . . . define[d] 'blood atonement' as 'the law of God.'"
"On 23 September 1845, '[a] non-Mormon at Warsaw, Illinois, wr[ote] that "a young man by the name of McBracking" died after Mormons found him trying to burn their homes at Morley's settlement:
"'[A]fter shooting him in two or three places, they cut his throat from ear to ear, stabbed him through the heart, cut off one ear and horribly mutilated [CASTRATED] other parts of his body.' [emphasis added]. Friends discovered the corpse.'
"On 21 December of the same year, [Mormon apostle] George A. Smith [told a temple audience]:
"'. . . We are now different from what we were before we entered this quorum [of the anointed--] Speedy vengeance will now overtake the transgressor [the assassins of Joseph Smith].'
On 13 March 1847, "[f]ormer Danite and [then] policeman Hosea Stout described the appropriate [Mormon] response toward a [Church] dissenter:
"'[C]ut him off--behind the ears--according to the law of God in such cases." Stout made his written observation "[w]hile keeping close watch on a [Mormon] dissenter by [Brigham] Young's instructions . . . .'"
From 1847 to 1848, William A. Hickman, was the LDS sheriff of Kanesville, Iowa. He was "[a] non-Danite, but self-confessed murderer under [Mormon] apostolic orders) [who] continued as one of 'Brigham's Boys' in Utah for 20 years."
On 5 December 1847, "[w]hen informed that a black Mormon had married a white woman, Young [told] the apostles he would have both killed if he could."
(D. Michael Quinn, "The Mormon Hierarchy: Origins of Power" [Salt Lake City, Utah: Signature Books, in association with Smith Research Associates, 1994], pp. 94-95, 112-13, 151, 182, 335n61, 338-39n82, 477-78, 637, 643, 653-54, 657-58, 660)
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--Dishonest Mormon Attempts to Deny Its Bloody History of Condoing Blood Atonement
The Mormon Church, of course, frantically plays spin-ball machine by trying to sneak past the long history of LDS Church-endorsement of blood atonement capital punishment.
Reiterates Quinn in a follow-up volume on both the Mormon Church's responsibility and culpability in this regard:
". . . Brigham Young and other Mormon leaders . . . repeatedly preached about specific sins for which it was necessary to shed the blood of men and women. Blood-atonement sins including adultery, apostasy, 'covenant breaking,' counterfeiting, 'many men who left this Church,' murder, not being 'heartily on the Lord's side,' profaning 'the name of the Lord,' sexual intercourse with a 'white' person and an African-American, stealing and telling lies.
"Some LDS leaders have dismissed allegations about blood atonement as misunderstanding or misuse of earlier sermons concerning the atonement of Jesus Christ or the civil necessity of capital punishment. Other Mormon leaders have continued to affirm that after committing 'certain grievous sins,' a person 'must make sacrifice of his own life to atone--so far as in his power lies--for that sin, for the blood of Christ alone under certain circumstances will not avail.'
"Some LDS historians have claimed that blood-atonement sermons were simply Brigham Young's use of 'rhetorical devices designed to frighten wayward individuals into conformity with Latter-day Saint principles' and to bluff anti-Mormons.
"Writers often describe these sermons as limited to the religious enthusiasm and frenzy of the Utah Reformation up to 1857.
"The first problem with such explanation is that official LDS sources show that as early as 1843 Joseph Smith and his counselor Sidney Rigdon advocated decapitation or throat-cutting as punishment for various crimes and sins.
"Moreover, a decade before Utah's reformation, Brigham Young's private instructions show that he fully expected his trusted associates to kill various persons for violating religious obligations.
"The LDS Church's official history still quotes Young's words to 'the brethren' in February 1846:
"'I should be perfectly willing to see thieves have their throats cut.'
"The following December he instructed bishops, '[W]hen a man is found to be a thief, he will be a thief no longer, cut his throat, & thro' him in the River,' and Young did not instruct them to ask his permission.
"A week later the Church president explained to a Winter Quarters meeting that cutting of the heads of repeated sinners 'is the law of God & it shall be executed . . . .' A rephrase of Young's words later appeared in Hosea Stout's reference to a specific sinner, 'to cut him off--behind the ears--according to the law of God in such cases.'
"In a November 1846 'council' meeting with the apostles, Howard Egan and John D. Lee, the Church president also applied this decapitating 'law of God' to non-Mormon enemies. Informed that Lt. Andrew J. Smith was acting like 'a poor wolfish tyranicle Gentile' as commander of the Mormon Battalion, Young asked Lee:
"'Why I did not take his head off then, and wished that his arm was long enough to reach the Bat.'
"When informed that a black Mormon in Massachusetts had married a white woman, Brigham Young told the apostles in December 1847 that he would have both of them killed 'if they were far away from the Gentiles.'
"In 1849, the Church president told a congregation of Mormons:
"[I]f any one was catched stealing to shoot them dead on the spot and they should not be hurt for it.'
"Young's remarks in March 1849 showed that he expected members of the Council of Fifty to be one of 'the means' for killing certain persons. On 3 March, at a meeting of the Fifty, he spoke concerning thieves, murderers, and the sexually licentious:
"'I want their cursed heads to be cut off that they may atone for their crimes.'
"The next day, the Fifty agreed that a man 'had forfeited his Head,' but decided it would be best 'to dispose of him privately.'
"Two weeks later, Young instructed the Fifty regarding two imprisoned men (including the man discussed on 3 March), '[H]e would show them that he was not afraid to take their Head[s] but do as you please with them.' Instead, they Fifty allowed the men to live.
"From 1851 to 1888, Utah law allowed persons to be 'beheaded' if found guilty of murder.
"Equally significant local sermons during the 1850s intensified the central hierarchy's emphasis on blood atonement. The Parrish murders of March 1857 were the subject within days of the incident and one man in the congregation of Big Cottonwood Ward, Salt Lake Valley, wrote that he 'was glad to hear that the law of God has been put in force in Springville on some men who deserved it.'
"In May, 'Brother Ross' told a 'fellowship meeting' of the Salt Lake City Fifth Ward that the 'time is at hand when those who commit sins worthy of death will have to be slain by the Priesthood [leadership] that is directly over them.' He included an obligation of parents to kill their 'disobedient children.' The 'worthy of death' phrase was a quote from the blood-atonement sermon by First Presidency counselor Jedediah M. Grant three years earlier.
"In Spanish Fork, 53 miles south of Salt Lake City, some speakers advised:
"'[I]f you should find your father or your mother, your sister or your brother dead by the wayside, say nothing about it, but pass on about your own business.'
"An LDS woman also confided to an assistant Church historian that ward teachers advised Mormons in Cedar City, southern Utah:
"'If you see a dead man laying on your wood pile, you must not tell but go about your business.'
"Mormons also privately indicated their belief in an obligation to kill non-Mormon enemies. 'Avenging the blood of the Prophets' was part of the 1852 blessing give by Presiding Patriarch John Smith (senior member of the Council of Fifty) to his grandnephew.
"In 1854, local patriarch Elisha H. Groves blessed William H. Dame:
"'[T]hou shalt be called to act at the head of the portion of the Brethren and of the Lamanites in the redemption of Zion and the avenging of the blood of the prophets upon them that dwell on the earth.'
"Days later, Patriarch Groves gave another resident of Parowan, Utah, a blessing with almost identiical wording about 'avenging.'
"In less than four years, as commander of the militia in southern Utah, Dame ordered this man and about 60 other Mormons to join with local Indians ('Lamanites') in massacring a non-LDS wagon train of Arkansas families [in a slaughter known as the Mountain Meadows Massacre] who had been joined by belligerent young men calling themselves 'Missouri Wild Cats' and antagonizing every Mormon settlement they passed through. These people represented the two groups that Mormons blamed for shedding the blood of the prophets David W. Patten, Joseph and Hyrum Smith, and Parley P. Pratt.
"Philip Klingensmith also received the following blessing from Patriarchh Isaac Morely (a member of the Council of Fifty) barely three months before Klingensmith followed Dame's order to kill men, women and children:
"'Thous shalt yet be numbered with the sons of Zion in avenging the blood of Brother Joseph for they heart and they spirit can never be satisfied until the wicked are subdued.'
"Several days after this Mountain Meadows Massacre, a member of the Council of Fifty discussed similar actions with a ward bishop hundred of miles away n Salt Lake City on 21 September 1867:
"'Brother P[hineas] Richards [a member of the Council of Fifty] spoke of coming in contact our enemies. We have covenanted to avenge the blood of the Prophets and Saints. Why, then, should we hesitate to go forth and slay them--shed their blood--when called upon[?]' The minutes of Bishop Samuel L. Sprague's prayer circle meeting continued: 'Pres. Sprague spoke a few words in answer to the inquiry made by Br. Richards; that the Lord had said "vengeance is mine." Nevertheless, we shoo have blood to shed.'
"Concerning this early covenant of vengeance, First Presidency counselor George Q. Cannon told his son that 'when he had his endowments in Nauvoo that he took an oath against the murderers of the Prophet Joseph as well as other prophets . . . .'
"Mormons who had committed serious sins also expressed willingness to be blood-atoned by Church leaders. In 1854, the criminal court of Parowan, southern Utah, tried George W. Braffit for adultery, with his wife Sarah as a co-defendant for helping him to obtain the woman. Instead of a civil trial, they 'wanted to go to Brigham, confess and have their heads taken off.'
"'The time we have prayed for so long has come,' exclaimed William H. Dame to the congregation of Parowan on 19 October 1856:
"'Some that have sinned grievous sins are offering their lives at the feet of the Prophets as an expiation of them.'
"10 days after this sermon, the stake president Isaac C. Haight wrote Brigham Young and asked what to do with a man who was willing to be blood-atoned for having engaged in sexual intercourse prior to his marriage. Remarkably Young waited four months to respond with an allowance of forgiveness without blood atonement. What the man experienced in the interim is unknown, but Haight was not patient about such matters and subsequently ordered the Mountain Meadows Massacre without waiting for the authorization he had also sought from the Church president.
"The last known willingness to be blood-atoned was in another part of Utah five years after Haight's inquiry. Pioneer Mormons took blood-atonement sermons seriously and literally. . . .
"Aside from sermons, this culture of violence was part of LDS congregational singing. In 1856, the 'Deseret News' announced a new hymn which included the verse:
"'We ought our Bishops to sustain, Their counsels to abide, And knock down every dwelling Where wicked folks reside.'
"Throughout the last half of the 19th century, Mormon congregations sang five hymns that mentioned vengeance and violence upon anti-Mormons. . . . The hymn 'Deseret' even referred to performing blood atonement on adulterers in Utah:
"'Where society forwns upon vice and deceit, And adulterers find Heaven's laws they must meet.'
"LDS meetinghouses in Utah were also not free of violence that was approved, at least after-the-fact, by Church authorities. In 1851, Brigham Young defended Madison D. Hambleton who shot and killed a man at LDS church services immediately after the closing prayer. The jury acquitted him for killing his wife's seducer. . . .
"[In 1869], Indians allegedly killed three men who had left John Wesley Powell's exploring expedition at the Colorado River, but a Mormon later wrote a private letter about 'the day those three were murdered in our ward & the murderer killed to stop the shed[d]ing of more blood.' The 'our ward' referred to a building in either Harrisburg or Toquerville, small towns in southern Utah. . . . On 7 September 1869, an unsigned telegram (with no place of origin given) informed Apostle Erastus Snow at St. George, Utah, of their [the three men's] deaths '5 days ago, one Indian's day's journey from Washington [Utah]. Powell's men expressed suspicion that Mormons were involved in the killings, but the identity and motives of the killer(s) are still unclear. . . .
"In September 1857, Apostle George A. Smith told a Salt Lake City congregation that Mormons at Parowan in southern Utah 'wish that their enemies might come and give them a chance to fight and take vengeance for the cruelties that had been inflicted upon us in the States.' Smith had just returned from southern Utah where he had encouraged such feelings by preaching fiery sermons about resisting the [advancing] U.S. army and taking vengeance on anti-Mormons. Just days before his talk in Salt Lake City, members of Parowan's Mormon militia participated in killing 120 men, women and children in the Mountain Meadows Massacre. After holding a prayer circle, stake president Isaac C. Haight had decided not to await word from Brigham Young about whether to help Indians kill the emigrants.
"For a decade the Church president had threatened to use Native Americans against other Americans . . . . Young wrote in diary of 1 September 1857:
"'I can hardly restrain them [the Native Americans' from exterminating the "Americans.'"
(D. Michael Quinn, "The Mormon Hierarchy: Extensions of Power" (Salt Lake City, Utah: in association with Smith Research Associates, 1997], pp. 246-52)
Castration was not only carried out against Gentile sinners but against Mormon ones, as well.
As one account describes the gruesome details:
"In the early spring of 1857, Warren Snow was bishop of the Church at Manti, Sanpete County, Utah. Bishop Snow was in his forties and already had several wives, but there was a fair young woman in the town that Snow also wanted for a wife. But the beautiful young girl told Snow that she was then engaged to a young man her same age, Thomas Lewis, a member of the Church. Consequently, she would not marry the old bishop. Bishop Snow, in Joseph Smith fashion, insisted that it was the will of God that she should marry him instead of Lewis. But the girl continued obstinate.
"The ward 'teachers' visited her and advised her to marry Bishop Snow. Then the ward authorities called on the young man and directed him to give up the young woman. This he steadfastly refused to do. Lewis was promised Church preferment, celestial rewards, and every other blessing they could think of to no purpose. He remained true to his fiance, and said he would die before he would surrender his intended wife to the embraces of another.
"Then the bishop called Lewis to go on a mission to some distant locality so that he would have no trouble in effecting his purpose of forcing the girl to become another of his wives. But Lewis also refused to go on a mission.
"'When that is done [meaning CASTRATION, emphasis added], he will not be liable to want the girl badly, and she will listen to reason when she knows that her lover is no longer a man.'
"In May 1857, Bishop Warren S. Snow's counselor wrote that the twenty-four-year-old Lewis 'has now gone crazy after being CASTRATED by the Bishop' for an undisclosed sex crime [emphasis added].
"A month later upon hearing the news of what Bishop Snow had done, Church leader Brigham Young said: 'I feel to sustain him,' even though Young's brother Joseph, a General Authority, disapproved of the punishment. In July, Brigham Young wrote a reassuring letter to the bishop about this CASTRATION: 'Just let the matter drop, and say no more about it," the LDS president advised, "and it will soon die away among the people.' [emphasis added]
"(see D. Michael Quinn's excellent book, 'The Mormon Hierarchy: Extensions of Power,' pp. 250-41, for even more details and references).
"'If a young woman persisted in rebellion and a young man refused to go on a mission, CASTRATION [emphasis added] was a punishment the Church did not hesitate to employ: Bishop Warren Snow of Manti, San Pete County, although the husband of several wives, desired to add to his list a good-looking young woman in that town. When he proposed to her, she declined the honor, informing him that she was engaged to a younger man. The Bishop argued with her on the ground of her duty, offering to have her lover sent on a mission, but in vain. When even the girl's parents failed to gain her consent, Snow directed the local Church authorities to command the young man to give her up. Finding him equally obstinate, he was one evening summoned to attend a meeting where only trusted members were present. Suddenly the lights were put out, he was beaten and tied to a bench, and Bishop Snow himself castrated him with a bowie knife. In this condition, he was left to crawl to some haystacks, where he lay until discovered
[he] regained his health but has been an idiot or quiet lunatic ever since
And the Bishop married the girl.' (Smith pp. 293-[3]07 [?])
"(There are several references to the Thomas Lewis castration: John D. Lee's confession in "Mormonism Unveiled, the Life and Confessions of the Late Mormon Bishop John D. Lee,' pp. 284-86, contains a very good account of the crime.; [see also] 'The Mormon Hierarchy, Extensions of Power,' pp. 250-51, by D. Michael Quinn; 'The Rocky Mountain Saints,' by T. B. Stenhouse, 1873, pp. 301-02; and Wilford Woodruff's diary, 2 June 1857, vol. 5, pp. 54-55)."
("Bishop Warren Snow," 30 September 2009)
_____
--Mormonism's Prophet Blessed Murderous Ways are Defended as Suuppodedly Provingd a “Humane” Way of Punishment
So, there you have a basic history lession in Mormon Church-condoned "blood atonement" execution-style killing. From that terrorizing tradition sprang Mormon Utah's historic practice of executing the condemned by firing squad.
Some apologists, in an effort to deflect national vilification of this barbaric practice "as an archaic form of Old West-style justice," have sought cover in the claim that blowing out a person's heart with a hail of rifle bullets "is more humane than all other execution methods . . . ."
("Firing Squad Is Touted As Humane," by "Associated Press," Salt Lake City, Utah, in "Arizona Republic," 17 June 2010, p. A 11)
Really.
Well, a revulsed nation can thank the Church of Jesus Christ of Latter-day Saints for the bloody spectacle.
As explained by National Public Radio:
“The rare event of an execution in the U.S. by [a Utah] firing squad [is] linked to the state's Mormon history. . . .
“'Utah historian Will Bagley says the reason this method of execution exists is rooted in Utah's history as a Mormon sanctuary. "I think we need to be honest about it. We have the last firing squads in the country as a legacy of Mormon theology," Bagley says.
“'Some early Mormon leaders believed in blood atonement for the most egregious sins. "To atone for those, Jesus' blood didn't count. You had to shed your own blood," Bagley says.
“'The Church of Jesus Christ of Latter-day Saints has since renounced any connection to blood atonement. And the belief has all but disappeared among Utahans today.'”
(“Utah Firing Squad Execution Nears,” by Frank James, “National Public Radio,” 17 June 2010, at:
http://www.npr.org/blogs/thetwo-way/2010/06/17/127914884/utah-firing-squad-execution-on-track)
**********
Some Mormons are grudgingly willing to blame Brigham Young for the savagery of the LDS Church's official support of "blood atonement" executions, conducted in the name of the Mormon God against Mormons and non-Mormons alike.
But the practice of spilling the blood of murderers actually dates back to Mormonism's inventor, Joseph Smith who, as head of the LDS Church, favored that condemned murderers be beheaded, have their throat slit from ear to ear or be shot in order that the bloodlust of their Mormon God be satisfied.
Oh, and let's not forget castration, as required.
Edited 7 time(s). Last edit at 12/09/2013 01:40PM by steve benson.