Customer Reviews

Sidney Rigdon: A Portrait of Religious Excess

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This is a marvelous treatise on the history of the LDS church that has been largely forgotten, overlooked, and in some cases, edited right out. Sidney Rigdon was without question one of the most significant forces shaping the early Church, yet because he fell out of favor with the Quorum of the Twelve Apostles following the murder of Joseph Smith, his contributions have been airbrushed out of the collective Mormon consciousness. Van Wagoner goes a long way in correcting that error.

This book will not always be a comfortable read for active Mormons. As Van Wagoner reviews the life and ecentricities of Joseph's spokesman, so, too is there a hard review of the circumstances in which Rigdon lived, most notably his association with Joseph Smith and other prominent leaders of the LDS church. It is not difficult to conclude that both men were religious fanatics, though Joseph's life was cut short and his zeal and fanatiscm may not have had the chance to develop to its fullest, as did Rigdon's. Nevertheless, the parallels are striking, and the objective reader can't help but wonder how much of what Joseph said or did was because of his association with Sidney Rigdon, rather than his prophetic call.

Because Sidney left the faith (well, left the Brighamite faith...he was true to the Book of Mormon and everything Joseph Smith taught with the glaring exception of polygamy), the conventional history of the church has little to say about Rigdon. That, then, is the very reason why this book is such an important contribution to the library of any serious student of church history. Sidney's experience in the establishment of the church begins to deviate from the standard version during the Nauvoo years, and Van Wagoner's treatment of the battle to establish primacy in the leadership of the Church post-martyrdom is something every Mormon should read.

The fact that Van Wagoner ventures an educated and thoughtful guess as to the psychodynamics of Ridgon's mind is the subject of some criticism. I found his treatment of that issue to be fair, but more importantly, only incidental to the whole story. Van Wagoner could have left his oppinions completely unspoken, and when you were finished with the book, you, too, would conclude that "all was not well" in the mind and thinking of Sidney Rigdon. That tends to raise some important questions when you consider how significant he was in influencing Joseph Smith.

Above all, Sidney Rigdon was a brilliant man with a penchant for excess, particularly when it comes to his religious convictions regarding the imminent return of Jesus Christ, the destruction of the world, and the redemption of Zion (which turned out to be in a whole bunch of places in Sidney's world). The study of his life reveals the genesis of that thinking, and suggests that much of the millenialistic thought and zeal of the early Mormons may well have been driven by none other than Sidney Rigdon.

This is a book I will recommend to all my friends. Hold on to your hat, though, because it's quite a ride!

For all his quirks of character and physical infirmities, Sidney should be given a place in LDS Church history, crediting him for his foundational work. The accession of Brigham Young to the presidency of the church should have an asterisk noting the true character of the power struggle. Had Sidney been more asserertive perhaps the church would have been different (better or worse, who's to say) for sure. Van Wagoer paints a sensitive, intelligent, sympathetic and totally believable Sidney Rigdon. It goes without saying little of him is really known by reading the church manuals or hearing LDS General Authorities discuss him or his contribution to church development. Van Wagoner has illuminated that forgotten (purpoesly neglected?) corner of church history.

I thoroughly enjoyed this book. It is very accurate historically, while at the same time giving an unbiased account of Sidney's very important role in the starting of the Mormom Church. The author has an excellent writing style and everything in the book is well documented. John Rigdon (Sidney was my "uncle" 10 generations back) EMAIL: JohnR238@aol.com

Having read the previous reviews on this book, condemning the author for being biased and pro-Mormon, I question whether those reviewers even read the book. The whole time I was reading this book, I got the impression the author was NOT a Mormon, because his views expressed and the history he recounts are so NOT pro-Mormon, and in fact are oft times are almost "anti". So considering the author IS Mormon/LDS, this book creates a good standard of unbiased literature on Mormon History.

From p.160 we have a paragraph that summarises Sidney Rigdon's life and memory: "The window of opportunity during which Rigdon achieved co-equal billing with Joseph Smith, lasted from 1831-39. During this era he and the prophet, both gifted visionaries, jointly developed the church's infrastructure and its governing agenda. Retrospectively, the duo seem mismatched. Rigdon was highly educated and well read while Smith possessed only rudimentary education. Rigdon was pessimistic while Smith demonstrated joie de vivre. Smith was remarkable for his charisma, Rigdon for his eloquence. But despite occasional friction, they were virtually inseparable. Their burdens, in fact, were their bonds."

This book highlights how significant Sidney Rigdon's role was in the early church. His views, his beliefs, his oratory skill, were all critically instrumental in founding the structure and doctrines we have today. It's sad and unfortunate, that the "Brighamite" (or today's Mormon/LDS) faction of the many splinter groups that formed as a result of Joseph Smith's death, felt the need to cement their authority by rewriting history to de-emphasize Sidney Rigdon's role, by portraying a man who was unstable, unreliable and uncommitted, wherein the contributions Sidney made, makes him an equal in many regards with Joseph Smith.

Below are some highlights I noted while reading this book. Many of these directly relate to contributions Sidney Rigdon (SR) made but were de-emphasized to be attributed directly to the prophet, Joseph Smith (JS). Others highlight retroactive changes made by Brigham Young to rewrite history and cement his role as successor:

p.50 - In Feb 1830, the United Order in Kirtland was preceded by SR's "common-stock" society, prior to him joining the church.
pp.75-76 - In 1831, wealthy farmers in NY were reluctant to move to Ohio after many requests and much persuasion from JS & SR. JS then announces a 'revelation' (D&C 38) promising the riches of the earth to those who moved, along with promised escape from evil men plotting to take their lives, if they remained.
pp.96-98 - In June 1831, the Melchizedek or "High Priesthood" was first introduced into the Church. To his death, David Whitmer insisted that the idea of a higher priesthood was an afterthought, an error introduced "at the instigation of Sidney Rigdon".
pp.101-102 - Revelation (D&C 61) regarding Satan on the waters stemming from an incident and argument while travelling on the Missouri River. This provides a way out for JS & SR to complete their travels by stage, away from the "river of Destruction".
p.124 - Revelation on the "United Firm" - a business venture, later changed/mixed up (by Brigham Young who was not around at the time of the original) with "United Order" & "Law of Consecration". p.179 also suggests the name was changed to avoid potential lawsuits arising from unpaid debts.
p.149 - On 4 May 1834, SR announces the revealed name of the Church would change from "The Church of Christ" to "The Church of the Latter-day Saints" to emphasize the end of the world nearing. Later, a 26 April 1838 revelation changes the name to "The Church of Jesus Christ of Latter-day Saints".
pp.151-155 - Discusses the many prophesies given predicting the imminent end of the world. This was a reoccurring and dominant theme throughout SR's life. Of course (retrospectively), all of these Second Coming prophesies failed.
p.161 - The "School of the Prophets" established with SR as the principle originator & instructor, including the preparation and delivery of a seven part series of theological lectures.
p.162 - "Lectures on Faith" (doctrine) written and taught by SR, and included in the Book of Commandments (covenants). These two series became the "Doctrine & Covenants". The Lectures were later removed in 1921.
p.166 - An example of "retroactive revisionism" where the quorum of the Twelve were known as a travelling high council, whose authority was in the missions, not over the Church. The First Presidency (which included SR) had power over Twelve. This teaching was later altered (by Brigham Young) to read "where I (JS) am not, there is no First Presidency over the Twelve."
pp.230-231 - JS & SR announce they are to receive "wages" from the church, but the membership almost unanimously opposed this principal, so this concept was replaced with the concept of tithing being available for "the priesthood and for the debts of the presidency of my church".
p.273 - In 1839, JS publicly denies the previous practice of common property: "It has been reported by some vicious or designing characters that the church...believe in having their property in common and also the leaders of said church controls said property...This is a base fabrication..."
pp.292,303 - In 1843, JS publicly denies plural marriage. A statement is issued that JS "gave instructions to try those who were preaching, teaching, or practising the doctrine of plurality of wives"...JS forbade it and "the practice thereof. No man shall have but one wife". Later, under Brigham Young's direction, ten key words were deleted and forty-nine added to change what was said (in History of the Church).

Polygamy was topic SR could never accept, especially when JS propositioned his daughter who outrightly refused to comply. It was this principle that caused a driving wedge between SR and the "Brighamite" faction years later. From p.304:

* Monogamy was the doctrine preached & found in the book of Mormon and the Doctrine & Covenants.
* The "Quorum of the Anointed" was used to select potential polygamy candidates & test their ability to keep secrets.
* Emma wanted William Law for a spiritual husband & JS was willing to agree, IF it allowed him to continue to take "spiritual wives". She later changed her mind.
* "Spiritual wifery" was an official term for polygamy, used by those sanctioned to practice it, and NOT a term used to describe those who were "unauthorized" to practice it, as termed today.
pp.294,306 - Willard Richards lived with Orson Hyde's wife while he was away, as did JS. Years later, Brigham Young told Orson who promptly divorced his wife.
p.296 - JS propositions SG's daughter Nancy who tells her father. JS denies at first, and then explains he was simply "testing" her. Lies are then spread about Nancy being promiscuous. Later Orson Hyde also promotes this "test" theory in regards to the incident.

In regards to the succession issue after JS is martyred:
pp.322-325 highlight the many official accounts edited years later (under Brigham Young's administration) to portray JS's disapproval of SR.
pp.335-336 - SR left Nauvoo under the direction of JS. He did not "apostasize" as told later by Brigham Young.
p.352 - A commentary that sums up why SR never joined the Mormons under Brigham Young:
"For fourteen years [Rigdon] had been the apostles' ecclesiastical superior. He had counselled, cajoled, praised, and occasionally chastised them individually and as a group. Regardless of Joseph Smith's death, Rigdon was not about to serve in an inferior capacity under Brigham Young, Orson Hyde, Willard Richards, or any other member of the 'spiritual wife fraternity', as he designated the Quorum of the Twelve."
p.357 - SR was ordained by JS to be a "prophet, seer & revelator" and equal with him in holding the keys of the kingdom, as a member of the "Quorum of the First Presidency". The Twelve were not so.
p.377 - SR's many followers witness manifestations from heaven affirming their sect to be the true church.

The book ends with the repeated failures (financial and revelatory) of Sidney Rigdon in establishing a new Zion for his followers. His biggest struggle being able to acquire the funds to live as a prophet for his people and establish Zion, along with further failed prophesies on the imminent Second Coming.

After reading this book, I have a much more profound respect for Sidney Rigdon as a pioneer, visionary and leader of the early Mormon people. I HIGHLY recommend this book to all those with an interest in early Mormon history.

Richard S. Van Wagoner is sympathetic to the Mormon cause, but it is difficult for a true historian to cast a positive light on early Mormonism. Sidney Rigdon was the root of many of the early beliefs in Mormonism and was instrumental in the growth and leadership. He has been treated badly by themajority of Mormon historians. I found this book to be the least bias of the commentaries on Sidney Rigdon's life.

There is no need to "psychoanalize" Sidney Rigdon. His own words are proof enough that he was far beyond any religious zealots you and I have encountered. If by "psychoanalysis" the TBM reviewer below meant that Van Wagoner quotes from Rigdon himself showing that Rigdon was a religious nutcase then yes there is some truth to that. Van Wagoner did an excellent job of letting Rigdon hang himself.

Richard S. Van Wagoner's subtitle "A Portrait of Religious Excess" should immediately tell you the direction in which he's taking this book. Van Wagoner's goal is to justify the ill-treatment Rigdon has received at the hands of LDS Church historians, so he presents Rigdon as unstable and incapable of succeeding Joseph Smith, which in turn provides the justification for Brigham Young's questionable rise to power. In truth, Rigdon, as Smith's First Counselor, held the strongest claim to presidential succession, and his ouster from the church can only be justified through prevarication.

Still, that being said, Van Wagoner's book is still a useful and interesting source on early Mormon Church history. It doesn't succeed in supplanting F. Mark McKiernan's 1971 "The Voice of One Crying in the Wilderness" as the definitive biography of Sidney Rigdon, but it is still a useful supplement.

Richard Van Wagoner, a freelance biographer, has here written a pshchoanalytical biography that, as Gary Bergera cautioned might happen when amateurs write psychobiography, reflects what happens when a biographer's "own psychological reactions can distort their material so that their discussion may actually reveal more about themselves than about their subjects" (Bergera in Sunstone 15 [December 1991]: 28-31). Van Wagoner diagnoses Sidney Rigdon as manic-depressive though there is no evidence by which a mental health professional could make such a diagnosis. Indeed, Van Wagoner's use of the DSM-III shows a shallow understanding of diagnostic procedure, including an inductive approach in which a diagnosis was made and symptoms are then created from the definition of the disorder. This approach is convincing to casual readers, but it is fundamentally flawed. In several places Van Wagoner uses sources that are not credible. For instance, he cites a "medical opinion" to substantiate his claims. The problem is that the "doctor" would have been four years old at the time of his observations, and dead for a full decade before his findings were published. Moreover, Van Wagoner misled readers by citing the original source for this reference when all evidence suggests that he only saw a reported version of it. There are two other significant failings in Van Wagoner's psychoanalysis and the conclusions he draws. Readers interested in learning more about these may email.

The only useful part of this book was the beginning chapters which talked about Rigdon's early work with Campbell and Scott. Otherwise, it is just an anti-Joseph view of Mormon history. I found much more useful information in Bushman's Rough Stone Rolling.

According to the book, Rigdon "led his own group of 500 'secessionist Mormons' in Pennsylvnia, and 'dwindled,' was later recruited by 'another Mormon faction,' his followers numbered in the hundreds, and today they number about 10,000, mostly in Pennsylvania."

Did they dwindle, or are they numbering in the hundreds of thousands?

I'm here to tell you that we did not dwindle, because I happen to be a member of The Church of Jesus Christ. And it's on fire. It is blessed.

Sidney Rigdon was the first counselor of Joseph Smith and his true (and most likely) successor. After Smith died, and left the Church presidency to Rigdon, he left Nauvoo, moved to Pittsburg and the Church was organized by William Bickerton in 1862 in Green Oak, PA. The Church of Jesus Christ, restored through interpretation of the ancient record of the tribe of Joseph upon the land of America, is now world headquartered in Monongahela, Pennsylvania. Find us at www.thechurchofjesuschrist.com