Come Up Hither to Zion: William Marks and the Mormon Concept of Gathering by Cheryl L. Bruno and John S. Dinger is an enlightening biography that brings attention to a significant yet often overlooked figure in the early Latter Day Saint movement.
William Marks was an individual who had a knack for finances and management and was put into important positions in the early Church as a result. First, he played pivotal roles in the Church’s early history. Initially serving as stake president in Kirtland, he dedicated himself to stabilizing the Church financially during the economic collapse and the downfall of the Kirtland Safety Society. Upon moving to Nauvoo, Marks again became stake president and joined Joseph Smith’s inner circle of advisers, despite his refusal to accept plural marriage. From that position, if Marks had been willing to put himself forward, he could have legitimately been accepted as Joseph Smith’s successor after the Prophet’s assassination. Instead, Marks aligned himself with various successors, including Sidney Rigdon, the Quorum of the Twelve, James Strang, Charles B. Thompson, and finally Joseph Smith III. Each of these movements welcomed Marks for his legitimacy, though he eventually became disillusioned with most of them, except for the Reorganization. Marks served as a counselor to Joseph Smith III in the First Presidency until his death.
Bruno and Dinger’s biography provides valuable insights into both William Marks’ life and the various schisms and movements within the Latter Day Saint movement following Smith’s death. The book, for example, sheds light on the numerous Mormon factions that emerged in the Midwest between the departure of the Brighamites and the establishment of the Reorganization in the 1860s. The exploration of movements led by James Strang and Charles B. Thompson, seen through Marks’ experiences, is particularly revealing. It is fascinating to note how these movements initially thrived before faltering under their charismatic leaders as they went off the rails. I hadn’t realized, for instance, that Thompson’s group attempted to settle in the abandoned Kanesville/Council Bluffs area after the departure of The Church of Jesus Christ of Latter-day Saints members in the 1850s.
While direct sources from Marks are limited, the surviving letters from this period offer a rare glimpse into his reflections on these successor movements. The book also delves into Marks’ provocative claims about Joseph Smith’s practice of plural marriage, including that Smith told him he was repenting of the practice at the end of his life. The authors effectively contextualize these claims, noting that while Smith purportedly sought to end plural marriage, it remains uncertain whether this was a genuine attempt or a strategic maneuver to quell public opposition.
I highly recommend reading Come Up Hither to Zion: William Marks and the Mormon Concept of Gathering by Cheryl L. Bruno and John S. Dinger for those interested in a nuanced understanding of this often-neglected historical figure and the complex dynamics of early Latter Day Saint history.