Q&A with Cheryl L. Bruno and John S. Dinger, authors of Come Up Hither T Zion: William Marks and the Mormon Concept of Gathering July 29 2024

We recently spoke with Cheryl L. Bruno and John S. Dinger, the authors of Come Up Hither to Zion: William Marks and the Mormon Concept of Gathering about their new book. 

1. The concept of Zion as a center of spiritual consciousness is a recurring theme in your book. How did William Marks’s understanding and experience of Zion evolve as he interacted with different leaders and movements within the LatterDay Saint tradition?

William Marks’s understanding and experience of Zion evolved significantly as he interacted with different leaders and movements within the Latter Day Saint tradition. Initially, as the stake president in Nauvoo, Marks embraced the concept of Zion as a literal gathering place where Saints could live in unity and prepare for the Second Coming of Christ. His early vision of Zion was deeply influenced by Joseph Smith’s teachings, focusing on communal harmony and spiritual Readiness. With James Strang, Marks participated in the gathering to Voree, Wisconsin, and later Beaver Island, Michigan. Strang, who claimed to be Joseph Smith’s legitimate successor, promoted the idea of establishing new centers for the Latter Day Saints. Marks supported Strang's leadership initially, helping to organize and sustain the community in Voree and then in Beaver Island. These efforts demonstrated Marks’s continued commitment to creating a physical Zion where members could live in unity and practice their faith. Later, Marks became involved with Charles B. Thompson’s movement. Here, Marks was part of a committee tasked with finding a suitable location for gathering, which they identified as Preparation, in Monona County, Iowa. This endeavor further highlighted Marks’s dedication to the concept of Zion as a tangible community where Saints could gather and prepare for spiritual advancement. Through these experiences with Strang and Thompson, Marks's vision of Zion continued to evolve. Despite the practical challenges and eventual disillusionment with these movements, Marks maintained his belief in the importance of both physical and spiritual gathering. His participation in these communities underscored his enduring hope for a unified, righteous community but also taught him the complexities and difficulties of achieving such an ideal. Ultimately, Marks’s involvement with these groups and his later role in the Reorganized Church of Jesus Christ of Latter Day Saints (now the Community of Christ) prompted him to reconsider the nature of Zion, moving away from a strictly physical gathering to a more spiritual and principled understanding. He came to see Zion as a community grounded in principles of moral integrity, inclusivity, and adherence to the core teachings of Joseph Smith. Marks’s experiences with exclusion and his commitment to moral integrity and reform solidified his belief in a Zion that was accessible to all believers, emphasizing spiritual consciousness over geographic gathering. This broader vision of Zion, influenced by his diverse experiences, shaped his legacy and contributed to the ongoing development of the Latter Day Saint tradition.

2. William Marks played a significant role in various pivotal moments within early Mormonism. Can you discuss some specific instances where Marks's leadership and decisions had a profound impact on the direction of the Latter Day Saint movement?

--Opposing Plural Marriage: His resistance influenced factions that rejected this practice.
--Promoting Fairness: His representation of Sidney Rigdon during the succession crisis highlighted his commitment to integrity and due process.
--Organizing New Communities: His efforts in Voree, Beaver Island, and Preparation demonstrated his commitment to the physical and spiritual gathering of Saints.
--Shaping the Reorganized Church: His advocacy and participation in the ordination of Joseph Smith III influenced the church’s ability to maintain the lineage and teachings of the church’s founder. Additionally, Marks’s support of original teachings influenced the doctrines and identity of the RLDS.
3. Marks struggled with some of Joseph Smith's most divisive doctrines, such as plural marriage. How did these internal conflicts shape his actions and relationships within the church?

Marks’s opposition to plural marriage was well-known and openly stated. He viewed the practice as a source of moral and social discord. During Joseph Smith’s life, polygamy was not the litmus test it became after his death. Marks maintained a close relationship with Joseph until his murder. However, during the succession period, his public stance on polygamy placed him at odds with prominent church leaders who supported it, leading to significant tension with Brigham Young and the Twelve. This conflict resulted in Marks being marginalized within the church's leadership circles, particularly during the time when Young's claim to leadership was bolstered by his support for plural marriage.

4. Given that Marks did not keep a journal and personal records are scarce, what were the primary sources of information you relied on to construct his biography, and how did these sources help you piece together his life and legacy?

We were able to discover a record of the Nunda New York Presbyterian church, which gave us information about the Marks family that had previously been unknown. Durng the Kirtland period, Marks is prominent in deeds and is mentioned in a revelation in the Doctrine and Covenants. His move to Missouri would have been difficult to piece together were it not for a statement by Chandler Rogers, who met up with the group and wrote about their fascinating travels through Missouri. The Nauvoo City and High Council Minutes were particularly helpful for tracing Marks’s activities as President of the High Council and Stake President. Marks is also mentioned in journals and histories during the Nauvoo period. During the Strang period, we drew from Strang’s writings in the Voree Herald, conference reports, and such. Marks wrote a series of letters to a friend, James Adams. This was an invaluable source of information on Marks’s inner thoughts about his time in the Charles Thompson group, as well as his feelings about religion in general. He wrote a couple of other letters that were important in determining his stand on Mormon polygamy. Finally, there are a few historical sources from the then Reorganized Church that help piece together his activities there. Especially interesting is a book recording notes from meetings of the Reorganized Council of Twelve at which they asked Marks’s opinion about doctrines and experiences he had in Nauvoo.

5. Gathering to Zion and excommunication were two major themes in Marks's life. How did his experiences with being both the excommunicator and the excommunicated shape his spiritual journey and his vision for the Latter Day Saint community?

William Marks's spiritual journey and vision for the Latter Day Saint community were profoundly shaped by his experiences with gathering to Zion and his conflicts with church leadership. As the stake president in Nauvoo, he played a crucial role in organizing the community and establishing a justice system. This included excommunicating those who were out of harmony with church teachings. Despite never being formally excommunicated, Marks was harassed and shunned by the church leadership after Joseph Smith’s death, which led him to leave Nauvoo. These experiences gave him a deep empathy for those marginalized within the church and fueled his advocacy for reform. This ultimately influenced his significant role in the Reorganized Church of Jesus Christ of Latter Day Saints, where he emphasized moral integrity, inclusivity, and a return to the original teachings of the Book of Mormon.

6. The early Mormons faced significant opposition and violence, especially in places like Jackson County, Missouri. How did these conflicts impact the gathering efforts, and what strategies did the church employ to overcome the challenges?

The violence and opposition in Jackson County, Missouri, disrupted the early Mormon's attempts to establish a permanent community. They were forced to flee their homes multiple times, which created instability and hindered their ability to gather and settle in one place. The repeated conflicts led to significant loss of property and resources, which severely impacted the community’s economic stability.The church responded to the violence by relocating to safer areas where they could re-establish their communities. After being expelled from Jackson County, they scattered into Illinois, where they soon founded the city of Nauvoo. The relocation involved careful planning and negotiation to secure land and resources for the new gathering place. Church leaders engaged in legal and political efforts to seek redress and protection. They petitioned state and federal governments for assistance and sought to defend their rights through the courts. While unsuccessful, these efforts demonstrated the church’s commitment to securing legal recognition and protection for their communities. To withstand external pressures, the church strengthened its internal organization. They developed a structured leadership hierarchy and efficient communication systems to coordinate their efforts and maintain unity. They negotiated with local officials to gain a charter for Nauvoo, which provided a degree of autonomy and legal protection. They emphasized the importance of unity and resilience in the face of persecution. As one of the key leaders in Nauvoo, William Marks was engaged in all of these efforts.