Thursday, February 19, 2026

Defending Brigham Young

 

Brigham Young and Margaret Peirce Young 1852-1853

Seeing Brigham Young Clearly: Character, Context, and Our Family Heritage

In a recent episode of Cwic Media’s Quick Show, host Greg Matson interviewed Dr. Daniel C. Peterson, a longtime Latter-day Saint scholar, about the life and character of Brigham Young. The conversation was framed by a growing trend: in recent years, criticism that once centered primarily on Joseph Smith has increasingly shifted toward Brigham Young. Online discussions often portray him as authoritarian, harsh, racially prejudiced, or morally suspect—especially in connection with polygamy, succession after Joseph’s martyrdom, and the priesthood restriction.

Matson and Peterson acknowledge that these issues are frequently discussed in modern spaces, sometimes without historical context. Their discussion attempts to step back from caricature and ask a more basic question: What kind of man was Brigham Young, really? Not simply in isolated quotations, but across the arc of his life, his leadership, and the testimony of those who knew him.

For our family, this conversation carries added meaning. Brigham Young is not just a historical figure; he is part of our heritage. Our Great Aunt Margaret Peirce was one of his wives, and the Gehmlichs are more directly related. When we talk about him with our teenagers and young adults, we are not defending a distant personality—we are reflecting on an ancestor. That makes it important to understand him in full: honestly, carefully, and with both historical awareness and spiritual discernment.

Below are five moments from the interview that illustrate the kind of character Peterson describes—qualities worth considering and, in many ways, worth emulating.


1. A Good and Devoted Man

Early in the interview, Dr. Peterson directly challenges the idea that Brigham Young was an “evil man” whom God simply used for practical purposes. Instead, he states plainly:

“This was a good man… he was a sincere man. A man who was devoted to doing the will of God.” (~3:19–4:05)

This description emphasizes intention and spiritual orientation. Whatever complexities surrounded the frontier era, Brigham’s guiding motive was to do what he believed the Lord required. For young people navigating their own decisions, that devotion to divine will is a defining anchor.


2. Loyalty in Life and in Death

Peterson repeatedly underscores what he sees as Brigham Young’s most defining trait—absolute loyalty to Joseph Smith and to the program Joseph established.

“[He was] absolutely loyal to Joseph in life and in death.” (~4:12–4:19)

This was not casual admiration. It was covenant loyalty. After Joseph’s martyrdom, Brigham’s primary concern was to carry forward what he believed Joseph had restored—temples, gathering, priesthood authority, and westward migration. This models faithfulness that endures beyond convenience or public approval.


3. Kindness and Gentleness Behind the Public Persona

The public sermons preserved in the Journal of Discourses can sometimes sound stern or forceful. But Peterson cites historian LaJean Carruth, who worked directly from original shorthand transcripts, and shares her conclusion:

“What I see is a kind man, a gentle man, a sincere man, not… the kind of monster that some people have conjured up.” (~4:36–4:50)

This reminds us that tone in public discourse does not always reflect private character. Those who knew him closely often described pastoral concern, personal attentiveness, and sincere faith. His friends called him Brother Brigham. For our family, this matters. It invites us to look beyond headlines and ask: What did those nearest to him see?


4. Defending Human Dignity

In discussing race and 19th-century attitudes, Peterson shares a story of Brigham correcting mistreatment of a Black man. Brigham’s rebuke centered on divine identity:

“He is a son of God… he should be treated with dignity.” (~23:41–23:48)

While acknowledging that Brigham shared some racial assumptions common to his era, this moment shows moral conviction in practice. He affirmed inherent worth and corrected dehumanizing behavior. This principle—defending dignity because of divine identity—is timeless.


5. Humility Under Correction

Perhaps the most striking character moment comes from an incident in which Joseph Smith rebuked Brigham Young. Observers wondered how a strong-willed leader would react. Instead of resisting, Brigham responded:

“Joseph, what would you have me do?” (~30:46–30:48)

That question reflects humility, teachability, and trust. It shows strength paired with submission to prophetic direction. This example teaches that confidence and humility are not opposites—they are companions in discipleship.


A Legacy Worth Understanding

Dr. Peterson closes the interview by reiterating that Brigham Young was, in his view, not merely a capable administrator but “a good man” chosen for a specific historical moment. Whether one focuses on his leadership during the westward migration, his organizational ability, or his pastoral side, the portrait that emerges from careful study is far more complex—and far more human—than modern caricatures suggest.

As a family, we do not need to deny history’s complexities. But neither should we accept oversimplified narratives. Brigham Young was part of the unfolding Restoration—and part of our own lineage. Understanding his character with context and balance allows us not only to defend him fairly but also to draw from the virtues that shaped his life: devotion, loyalty, courage, humility, and a belief in the divine worth of others.

Notes: This picture is one of the only known historic photographs showing Brigham Young with Margaret Peirce (Young)—taken around 1852–1853 and attributed to the daguerreotype work of Marsena Cannon. According to published research, this image is one of the very few that shows Brigham Young posed with an identified wife rather than a group portrait.

Reference:

Matsen, G. (Host). (2026, February 5). Brigham Young was NOT the villain you’ve been told (feat. Daniel Peterson) [Audio podcast episode]. In Cwic Media—LDS Podcast / Latter-day Saints. Cwic Media. https://youtu.be/l7AlPFuK_cw?si=lTc6pQYXFdJ0_C48 




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Saturday, October 18, 2025

The Law of Consecration


Come Follow Me with Casey Paul Griffiths (Doctrine and Covenants 115-120)

The Far West Revelations: Understanding Doctrine and Covenants 115–120

Introduction
In 1838, Joseph Smith and early members of The Church of Jesus Christ of Latter-day Saints received a series of remarkable revelations in Far West, Missouri—now remembered as the “Far West Revelations.” These sections of the Doctrine and Covenants (115–120) contain profound direction about the Church’s name, sacred locations, consecration, and the law of tithing. Historian and educator Casey Paul Griffiths provides rich commentary on these revelations, explaining their meaning and modern relevance.


Section 115: The Name of the Church

This revelation formally established the divinely given name of the Church—The Church of Jesus Christ of Latter-day Saints.

Griffiths explains that earlier, members had used titles such as “The Church of Christ” and later “The Church of the Latter Day Saints.” The 1838 revelation in Far West united these under the Savior’s name, emphasizing divine authorship.
Joseph Smith deeply valued this instruction. Even his Nauvoo office bore a sign that read “President of the Church of Jesus Christ of Latter-day Saints.” Griffiths notes that today’s Church leaders continue to stress using the full name to reflect devotion to Jesus Christ and obedience to His revelation.


Section 116: Adam-ondi-Ahman

Section 116 identifies a sacred location in Missouri known as Adam-ondi-Ahman. Griffiths explains that Joseph Smith received this revelation while exploring a valley near the Grand River and learned that this was the place where Adam (the Ancient of Days) would one day return to hold a great council.
Quoting Joseph Smith’s later teachings, Griffiths recounts:

“When [Daniel 7] speaks of the Ancient of Days, he means the oldest man, our Father Adam, Michael; he will call his children together and hold council with them to prepare them for the coming of the Son of Man.”
This makes Adam-ondi-Ahman not only a historical site but a future prophetic site, tied to the events preceding the Second Coming.


Section 117: Counsel to the Hesitant

This section offered counsel to Church leaders William Marks, Newel K. Whitney, and Oliver Granger. Griffiths observes that moving from Ohio to Missouri was difficult, especially for successful businessmen like Whitney. Yet, the Lord commanded them to forsake worldly attachments and follow divine direction.
Oliver Granger’s humble role—settling Church debts in Ohio—was honored by the Lord:

“I remember my servant Oliver Granger; … his name shall be had in sacred remembrance from generation to generation.”
Griffiths reflects that though Oliver is little known today, he is remembered by God, which is the highest honor.


Section 118: The Mission of the Twelve

Section 118 directed the Quorum of the Twelve Apostles to depart from Far West for a mission to England on April 26, 1839.
Griffiths emphasizes the uniqueness of this revelation—it included a specific date and location. Despite severe persecution in Missouri, the Apostles courageously fulfilled it. Led by Brigham Young, they met at the temple site early that morning, sang hymns, ordained new apostles, and departed safely.
Wilford Woodruff later observed that this was the only revelation he knew of that gave a date and place for its fulfillment—a powerful testament of faith and obedience.


Section 119: The Law of Tithing

This revelation established the law of tithing as ten percent of one’s increase.
Before this, Saints supported the Church through various forms of consecration. Section 119 redefined the financial aspect of consecration but did not abolish the principle itself. Griffiths shares two insightful quotes from Joseph Smith. He said the following about tithing: 

“Let them [the people] be the judge themselves, for I care not if they do not have a single dime. So far as I am concerned, I do not want anything that they have.”

And he said this about the Law of Consecration:

“For a man to consecrate his property... is nothing more or less than to feed the hungry, clothe the naked, visit the widow and fatherless, the sick and the afflicted, and do all he can to administer to their relief and their afflictions, and for him and his house to serve the Lord.”

Griffiths explains that tithing became the financial foundation for the Church, while consecration remains the spiritual principle guiding discipleship and service.


Section 120: The Council on Disposition of Tithes

Section 120 organized a council consisting of the First Presidency, the Quorum of the Twelve Apostles, and the Presiding Bishopric to oversee how tithing funds are used. Griffiths notes that this system ensures sacred accountability.
Tithes are consecrated to building temples, supporting missionary work, humanitarian efforts, and sustaining worship spaces. The revelation demonstrates that stewardship of sacred funds is part of living the higher law of consecration.


Conclusion
The “Far West Revelations” (Doctrine and Covenants 115–120) reveal a moment of spiritual order and divine foresight in Church history. They established the true name of the Church, sacred geography of Adam-ondi-Ahman, the pattern of discipleship through tithing and consecration, and the enduring principles of faith and obedience. As Griffiths concludes, Joseph Smith looked upon the empty fields of Far West and saw not what was, but what could be—a lesson that reminds every believer that their own life, too, holds eternal promise.


Keywords: Far West, Doctrine and Covenants, tithing, Joseph Smith, Adam-ondi-Ahman
Hashtags: #DoctrineAndCovenants #FarWestRevelations #JosephSmith #LatterDaySaints #Tithing


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Monday, February 17, 2025

Aaronic Priesthood Restoration


Joseph Smith and Oliver Cowdery receive the Aaronic Priesthood from John the Baptist

by John Fisher (assisted by AI)

The restoration of the Aaronic Priesthood is a foundational event in Latter-day Saint history. On May 15, 1829, near Harmony, Pennsylvania, Joseph Smith and Oliver Cowdery sought divine guidance regarding the ordinance of baptism. In response to their prayer, John the Baptist appeared to them as a heavenly messenger. He laid his hands upon their heads and conferred upon them the Aaronic Priesthood, addressing them as “my fellow servants.” This priesthood authority included the keys to the ministering of angels, the gospel of repentance, and baptism by immersion for the remission of sins. John the Baptist also instructed them that this authority did not encompass the laying on of hands for the gift of the Holy Ghost, which would be conferred upon them later. Following this visitation, Joseph and Oliver baptized each other in the nearby Susquehanna River. This event is detailed in Joseph Smith–History 1:68–72, found in the Pearl of Great Price.

The promises made by John the Baptist during this visitation emphasized the enduring nature of the Aaronic Priesthood. He declared that this priesthood “shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness.” This statement underscores the belief in the perpetual presence of this priesthood authority on the earth. Additionally, the conferred keys encompass the ministering of angels, the gospel of repentance, and baptism by immersion for the remission of sins, as outlined in Doctrine and Covenants 13:1.

The location of this significant event, near Harmony, Pennsylvania, exemplifies how the Lord often selects humble settings for pivotal moments in His kingdom. In this secluded area, the foundation for essential ordinances and priesthood authority was established, highlighting that divine work is centered on service rather than recognition. This principle is further emphasized in Doctrine and Covenants 14:7, which speaks of the “great and marvelous work” of the Lord.

For more detailed information, you can refer to the following sources:

   •   Joseph Smith–History 1:68–72: https://www.churchofjesuschrist.org/study/scriptures/pgp/js-h/1.68-72

   •   Doctrine and Covenants 13:1: https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/13.1

   •   Doctrine and Covenants 14:7: https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/14.7

   •   Priesthood Restoration Site: https://en.wikipedia.org/wiki/Priesthood_Restoration_Site

   •   Aaronic Priesthood (Latter Day Saints): https://en.wikipedia.org/wiki/Aaronic_priesthood_(Latter_Day_Saints)

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