James Jesse Strang (March 21 1813 – July 9 1856) was a leader in the Latter
Day Saint movement during and after the 1844 succession crisis. He became the
founder and prophet of the Church of Jesus Christ of Latter Day Saints (Strangite), one of
many churches that claim to be a continuation of the Church of
Christ founded by Joseph Smith, Jr. in 1830. He also served as the crowned
"king" of an ecclesiastical monarchy that existed for six years within the U.S. state of Michigan.
Summary of Latter Day Saint leadership
James Strang was baptised a member of the Church of Jesus Christ of Latter Day Saints on February 25 1844 in Nauvoo,
Illinois. Shortly after the murder of
Joseph Smith, Jr., Strang announced that he had been appointed by Smith to take over leadership of the church. His claims were
quickly rejected by the main body of church leaders and members, and Strang was subsequently excommunicated, after which he established a sect of his own. Although
initially preaching Wisconsin as the new gathering place for the Latter Day Saints, Strang
ultimately settled his people from 1848-56 on Beaver Island in
Lake Michigan, where he was proclaimed "king" of his church in 1850–but never of the
island itself.[1]
Although Strang had been a Mormon for barely four months at Joseph Smith's death, several prominent Saints, including members
of Smith's family, accepted his claims for a time. The most noteworthy of these included three of Joseph Smith's apostles, a bishop of his church, and
Smith's own mother and wife (see below). Nearly all of these would ultimately repudiate his leadership, however.
Strang taught that his office embodied an overtly royal attribute, by which the Mormon prophet was to serve as his people's
king. He ultimately offered a highly-developed set of teachings that differed in many significant aspects from any other kind of
Mormonism, including that preached by Joseph Smith himself. Strang was also at various times a lawyer, teacher, temperance
lecturer, correspondent for the New York Tribune, newspaper editor, and a
scientist for the Smithsonian Institution whose study of Beaver Island's natural
history remained the definitive work on the subject for nearly a century.[2]
Strang's sect is formally referred to as the Church
of Jesus Christ of Latter Day Saints[3] but his
followers today are generally known simply as "Strangites."
Childhood and education
James Jesse Strang was born March 21 1813, in Scipio, Cayuga County, New York. He was raised as a
Baptist by parents who had a good reputation. James' mother was very tender with him as a
consequence of delicate health, yet she required him to render an account of all his actions and words while absent from
her.[4]
During his formative years, Strang was the author of a rather profound personal diary, written partly in a secret code that
was not deciphered until over one hundred years after it was authored (ironically, by Strang's own grandson Mark Strang, a banker
in Long Beach, California). This diary (published by Michigan State University
Press) contains Strang's musings on a variety of subjects, including his desire to "rival Caesar or Napoleon" and his regret that by age nineteen, he
had not yet become a general or member of the state
legislature, which he saw as being essential by that point in his life to his own quest for fame.[5] However, Strang's diary equally reveals a sincere desire to be of service
to his fellow man, together with his agonized frustration at not knowing how he might be able to do so as a penniless, unknown
youth from upstate New York.
At 12 years old, Strang was baptised as a Baptist. He was known as an exceptionally intelligent child, "a dreamer of grandiose
dreams—dreams of power, of royalty, and of fame" according to one biographer.[6] He studied civil law, and was admitted to the bar in New York at
age 23 and later at other places where he resided. He became County Postmaster and edited a
local newspaper. Later, in the midst of myriad duties as the leader of his church on Beaver Island, he would find time to found
and edit the Daily Northern Islander, the first newspaper in all of northern Michigan.[7]
Strang, who had once described himself as a "cool philosopher"[8] and a freethinker, became a Baptist
minister but subsequently left to join the Church of Jesus Christ of Latter Day Saints in 1844.
Strang quickly found favor with Joseph Smith, though they had known each other only a short time, and was baptized personally by
him.[9] Immediately ordained an Elder, he was sent forthwith at Smith's request to Wisconsin, to establish a Mormon
stake at Voree, just outside modern
Burlington. Shortly after Strang's departure, Joseph Smith was murdered by an
anti-Mormon mob in Carthage, Illinois.
Succession as prophet and role in Mormon polygamy
-
Following Smith's murder, Brigham Young, Strang, and several others claimed to be
Smith's successor. A power struggle ensued, and Young eventually led the bulk of Smith's followers to Utah.
Strang's evidence for his claim included a purported "Letter of Appointment"
from Smith, postmarked a week before his death: "Nauvoo, June
19 1844." Strang also testified that an angel
appointed him as Joseph Smith's successor at about the same time Smith died. Smith and Strang were some 200 miles (320 km) apart
at the time, and Strang asserted that witnesses would affirm that he made his announcement before news of Smith's murder was
publicly available.[10]
The letter from Smith to Strang is held today by Yale University. Although the
postmark is legitimate, modern forensic analysis has asserted that Joseph Smith's signature on
the second page—the one appointing Strang as Smith's successor—is a forgery.[11] One former Strangite claimed to have conspired with Strang to fabricate
his Letter of Appointment and the Voree Plates (see below), though no proof of this was
ever produced.[12]
The letter convinced most of Smith's family and several other prominent Mormons that Strang's claims were genuine.
John Whitmer, David Whitmer, Martin Harris, Hiram Page, Apostles John E. Page, William E. M'Lellin, and William Smith, Smith's first wife and widow, Emma Hale
Smith, the sisters of Joseph Smith, William Marks, Bishop
George Miller, and others, including Joseph Smith's mother,
Lucy Mack Smith, accepted Strang at first. Lucy wrote to one Reuben Hedlock: "I am
satisfied that Joseph appointed J.J. Strang. It is verily so."[13] According to William Smith, all of Joseph Smith's family (except for Hyrum Smith's and Samuel Harrison Smith's widows), endorsed
Strang.[14]
In all, about 12,000 Latter-day saints accepted Strang's claims. However, not all of these would follow him to
Beaver Island in Lake Michigan,
where Strang's headquarters was moved in 1848. Most of his initial followers, including all of those listed above (with the
exception of George Miller, who remained loyal to Strang until death),
would leave Strang's church before his death. Some eventually followed Brigham Young, but
Smith's immediate family never recognized Young's leadership, and many of them formed the Reorganized Church of Jesus Christ of Latter Day Saints a few years later.
Several of these defections were due to Strang's seemingly abrupt "about-face" on the subject of polygamy. Vehemently opposed to the practice at first,[15] Strang reversed course in 1849 to become one of its strongest advocates, marrying a total of five
wives (including his original spouse) and fathering a total of fourteen children.
Strang's defense of polygamy was rather unique. He claimed that, far from enslaving or demeaning women, it would
liberate and "elevate" them by allowing them to choose the best possible mate based upon any factors deemed important to
them--even if that mate were already married to someone else. Rather than being forced to wed "corrupt and degraded sires" due to
the scarcity of more suitable men, a woman could marry the one she saw as the most compatible to herself, the best candidate to
father her children and the man who could give her the best possible life, no matter how many other wives he might have.[16]
Strang's first wife was Mary Perce, whom he married on November 20 1836, when she was eighteen and he was twenty-three. They were separated in May of 1851, though they remained
legally married until Strang's death.[17] His second
wife, married on July 13 1849, was nineteen-year old Elvira Eliza
Field (who disguised herself at first as "Charlie J. Douglas," Strang's purported nephew, before revealing her true identity in
1850). Strang's third wife was thirty-one year old Betsy McNutt, whom he married on January
19 1852; his fourth was nineteen-year old Sarah Adelia Wright, married on July 15 1855. Ironically, decades after Strang's death, Sarah would divorce her
second husband, one Dr. Wing, due to his interest in polygamy.[18] Strang's last wife was eighteen-year old Phoebe Wright, cousin to Sarah, whom he married on
October 27 1855, less than one year before his murder.
Sarah Wright would later describe Strang as "a very mild-spoken, kind man to his family, although his word was law." She
further indicated that while each wife had her own bedroom, they all shared meals and prayer time together with Strang and that
family life in their household was generally "as pleasant as possible."[19] On the other hand, Strang and Phoebe Wright's daughter, Eugenia, wrote in 1936 that after only
eight months of marriage, Phoebe had "begun to feel dissatisfied with polygamy, though she loved him [Strang] devotedly all her
life."[20]
Strang led his church for 12 years. He refused to name a successor at his death, and because of his unique doctrine requiring
a Strangite prophet to be ordained directly by angels,[21] no one has succeeded in claiming his prophetic mantle (though at least two men have tried; see
below) since his demise. No apostles remain in Strang's organization,
either—since all Strangite apostles must be appointed by a Strangite prophet—the last having died in 1900.[22]
Strang's church today is divided into two main factions; one is led by a Presiding High Priest, who does not claim to have the authority or priesthood office possessed by
Joseph Smith or James Strang. The other claims that the first faction is in error, and that by incorporating in 1961, it lost its
identity as the true successor to Strang's organization. This second group claims that it is the sole true remnant of
James Strang's church.[23]
Visions, translating from plates, revelations and distinctive teachings
Like Joseph Smith, James Strang reported numerous visions, unearthed and translated ancient metal plates using the
Urim and Thummim, and claimed to have restored long-lost spiritual knowledge to
humankind. Furthermore, like Smith, Strang presented witnesses to authenticate the ancient records he claimed to have
received.[24]
Unlike Smith, however, Strang offered his plates to the curious public for examination. The non-Mormon Christopher Sholes (inventor of the first practical typewriter, and a later inspiration to
Thomas Edison), editor of the "Southport Telegraph," examined Strang's "Voree Plates."
Sholes offered no opinion of the plates themselves, but described Strang as "honest and earnest" and opined that Strang's
followers ranked "among the most honest and intelligent men in the neighborhood."[25]
Strang's translation of these metal plates was published as the "Voree Record," purporting to be the last testament of one
"Rajah Manchore of Vorito," who had lived in the area centuries earlier and wished to leave a brief record for posterity.[26] Two modern non-Mormon scholars have declared that the text
on the plates appears to represent a genuine, albeit unknown, language.[27] The Voree Plates disappeared around 1900, and their current whereabouts is unknown.
Strang also claimed to have translated the "Plates of Laban" described in the
Book of Mormon.[28] His translation of these "plates" was published in 1851 as the Book of the Law of the Lord, said to be the original Law given to Moses and mentioned in II
Chronicles 34:14-15. Strang claimed to have received a number of other revelations, including his own appointment as king and
direction to commence the practice of plural marriage.
Some of Strang's teachings differed substantially from those of other Mormon leaders, including Joseph Smith. For instance,
Strang rejected both the traditional Christian doctrine of the Virgin Birth of
Jesus Christ and the Mormon doctrine of "plurality of
gods." A monotheist, he insisted that there was but one eternal God of all the universe, the Father, and that "progression to godhood" (a doctrine taught by Joseph Smith toward the end of his life)[29] was impossible. God had always been God, said Strang, and He
was but one Person (not three, as in the traditional Christian Trinity).[30] Jesus Christ, said Strang, was the natural-born son of Mary and Joseph, who was chosen from before all time to be
the Savior of mankind, but who had to be born as an ordinary mortal of two human parents (without any divine intervention) to be
able to truly fulfill his Messianic role.[31] Strang
claimed that the earthly Christ was in essence "adopted" as God's son at birth, and fully revealed as such during the
Transfiguration.[32] After proving himself to God by living a perfectly sinless life, he was enabled to provide an
acceptable sacrifice for the sins of men, prior to his resurrection
and ascension.[33]
Furthermore, Strang denied that God could do all things, and insisted that some things were as impossible for Him as
for us.[34] Thus, he saw no essential conflict between
science and religion, and while he never openly championed evolution, he did
state that God was limited in His power by both the matter He was working with and by the eons of
time required to "organize" and shape it.[35] He spoke
glowingly of a future generation who would "make religion a science," to be "studied by as exact rules as mathematicks." "The
mouth of the Seer will be opened," Strang prophesied, "and the whole earth enlightened."[36]
Musing at length on the nature of sin and evil,
Strang wrote that of all things that God could give to man, He could never give him experience.[37] Thus, if "free agency" were to be
real, said Strang, humanity must be given the opportunity to fail and to learn from its own mistakes. The ultimate goal for each
human being was to willingly conform oneself to the revealed character of God in every respect, preferring good to evil not out
of a fear of punishment or desire for reward, but rather "on account of the innate loveliness of undefiled goodness; of pure
unalloyed holiness."[38]
Strang believed strongly in the Saturday Sabbath, and
enjoined it in lieu of Sunday;[39] the Strangite church continues this tradition. He advocated baptism for the dead, and practiced it to a limited extent in Voree and on Beaver Island. He also
introduced animal sacrifice, not for sin or guilt, but rather as a part of Strangite
celebration rituals.[40] Animal sacrifices and baptisms
for the dead are not currently practiced by the Strangite organization, though belief in each is still affirmed. Strang attempted
to construct a temple in Voree, but was prevented from completing it due to
the poverty and lack of cooperation of his followers.[41]
No "endowment" rituals comparable to those practiced by the Utah LDS
church seem to have existed among the Strangites.[42]
Eternal marriage formed a part of Strang's teaching, though he did not require it
to be performed in a temple (as in the modern LDS church).[43] Thus, eternal marriages are still contracted in Strang's church even in the absence of any
Strangite temple or "endowment" ceremony. Alcohol, tobacco, coffee and tea were prohibited to his followers, as in many other
Mormon denominations. Polygamy is no longer practiced by the Strangites, though belief in its correctness is still
affirmed.[44]
Strang also claimed to have "restored" a "missing" commandment to the Decalogue:
"Thou shalt love thy neighbor as thyself." He insisted that versions of the Decalogue found in Bibles used by other
churches--including other Mormon churches--contain only nine commandments, not ten.[45]
Strang allowed women to hold the Priesthood offices of Priest and
Teacher, unique among all Mormon factions during his lifetime.[46] He welcomed African
Americans into his church, and ordained at least two to the eldership (see Blacks and the Latter Day Saint movement). Strang also publicly advocated
conservation of land and natural resources, requiring the building of parks and
retention of large tracts of woodlands in his kingdom.[47] He defended his claims to prophetic leadership against Brigham
Young and others, wrote an eloquent refutation of the "Solomon Spalding theory"
of the Book of Mormon's authorship,[48] and defended the
prophetic ministry and teachings of Joseph Smith (as he understood them).
Coronation as king and troubled reign on Beaver Island
Strang claimed that he was to fulfill the office of king as described in the Book of the Law
of the Lord.[49] He insisted that this authority was
incumbent upon all holders of Joseph Smith's prophetic office from the beginning of time, and his followers believe that
Smith himself was crowned secretly as "king" of the Mormon church before his murder.
Strang was crowned in 1850 by his counselor and Prime Minister, an actor named George J.
Adams. About 300 people witnessed his coronation, for which he wore a bright red
flannel robe topped by a white collar with black speckles. His tin crown was described in one account as "a shiny metal ring with
a cluster of glass stars in the front."[50] Strang also
sported a breastplate and carried a wooden scepter. He "reigned" for six years, and the date of his coronation, July 8, is still mandated as one of the two most important dates in the Strangite church year (the other being
April 6, the anniversary of the founding of Joseph Smith's church).[51]
Contrary to popular misconception, Strang never claimed to be the king of Beaver Island itself, nor of any other geographical
entity. Rather, he claimed to be king over his church, which he saw as the one, true "Kingdom of
God" prophesied in Scripture and destined to spread over all the earth.[52] However, as his church was the main religious body on Beaver Island, claiming the allegiance of
most of its inhabitants, Strang often tended to exert authority even over non-Mormons on Beaver--which would ultimately cause him
and his followers a great deal of grief. Furthermore, he and many of his disciples were accused of forcibly appropriating
non-Mormon property on the island, which equally made him few friends among the "gentiles."
On the other hand, Strang and his people lived in justified apprehension of what their non-Mormon neighbors, many of whom were
bullying and threatening toward them, might do next. Mormons were often beaten up while going to the post office to collect their
mail,[53] and some of their homes were robbed and even
seized by "gentiles" while Mormon men were away.[54] On
July 4 1850, a drunken mob of "gentile" fishermen vowed to kill the
Mormons or drive them from the island, only to be awed into submission when Strang fired a cannon (which he had secretly
acquired) at them.[55] Competition for business and jobs
between Mormons and the non-Mormon inhabitants of Beaver and nearby areas added to tensions on the island, as did the increasing
Mormon monopoly on local government, made sure after Beaver and adjacent islands were attached first to Emmet County in 1853, then later organized into their own insular county of Manitou in 1855.
As a result of his coronation, together with lurid tales spread by George Adams (who had been excommunicated by Strang a few
months after the ceremony), Strang was accused of treason, counterfeiting, trespass on government land, and theft, among other crimes. He was brought to trial in Detroit,
Michigan, after President Millard Fillmore ordered U.S. District Attorney George
Bates to investigate the rumors about Strang and his colony.[56] Strang's successful trial defense brought him considerable favorable press, which he leveraged to
run for, and win, a seat in the Michigan state legislature as a Democrat in 1853. Facing a
determined effort to deny him this seat due to the hostility of his enemies, he was permitted to address the legislature in his
defense, after which the Michigan House of Representatives voted twice
(first unanimously, then a second time by a 49-11 margin) to allow "King Strang" to join them.[57]
In the 1853 legislative session, Strang introduced ten bills, five of which passed.[58] The Detroit Advertiser, on February
10 1853, wrote of Strang: “Mr. Strang’s course as a member of the present Legislature, has
disarmed much of the prejudices which have previously surrounded him. Whatever may be said or thought of the peculiar sect of
which he is the local head, I take pleasure in stating that throughout this session he has conducted himself with the degree of
decorum and propriety which have been equaled by his industry, sagacity, good temper, apparent regard for the true interests of
the people, and the obligations of his official oath.”[59] He was reelected in 1855, and did much to organize the upper portion of Michigan's lower peninsula into counties and
townships. Strang ardently fought the illegal practice of trading liquor to local
Native American tribes.[60] This made him many enemies among those non-Mormon residents of Beaver and
nearby Mackinac Island who profited mightily from this illicit trade.
Assassination
James Strang made foes among his own people, too. One of these, Thomas Bedford, had been horsewhipped for adultery on Strang's orders, and felt considerable resentment toward the "king."[61] Another, Dr. H.D. McCulloch, had been excommunicated for drunkenness and other
alleged misdeeds, after previously enjoying Strang's favor and several high offices in local government. These conspired against
Strang with Alexander Wentworth and Dr. J. Atkyn, who had allegedly endeavored (unsuccessfully) to blackmail the Strangites into
paying his numerous bad debts.[62] A decree that female
Strangites wear "bloomers" only added fuel to the fire for Bedford and other
malcontents among Strang's subjects.[63]
Although Strang apparently knew that Bedford and the others were gunning for him, he seems not to have taken them very
seriously. "We laugh with bitter scorn at all these threats," he wrote in the Northern Islander, just days before his
murder.[64] Strang's refusal to employ a bodyguard or to carry a firearm or other weapon made him an easy target.[65]
On Monday, June 16 1856, Strang was gunned down around 7:00 PM
on the dock at the harbor of St. James, chief city of Beaver Island, by
Wentworth and Bedford, who shot him in the back and then beat him savagely. All this was carried out in full view of several
officers and men of the USS Michigan, a U.S. Naval vessel docked in the harbor. As they watched the assault unfold, not one person on board
the ship made any effort to warn or to aid Strang.[66]
Some have accused Captain McBlair of the "Michigan" of complicity in, or at least foreknowledge of, the assassination plot,
though no hard evidence of this was ever forthcoming.[67]
The so-called "King of Beaver Island" was taken to Voree, where he lived until July 9, dying at
age 43. His assailants claimed sanctuary on board the "Michigan," whose captain refused to deliver them to the local
sheriff.[68] After being
transported to Mackinac, Strang's murderers were immediately released, then feted and praised by the locals.[69] None were ever convicted of their crimes.
After Strang's death
Four days before Strang's death, on what Michigan historian Byron M. Cutcheon would
call "the most disgraceful day in Michigan history,"[70]
a drunken mob of "gentiles" from Mackinac and elsewhere descended upon Beaver Island and forcibly evicted every Mormon from it.
Strang's subjects on the island--numbering approximately 2,600 persons[71]--were herded onto hastily-commandeered steamers, many after being robbed of their money and other
personal possessions, and unceremoniously dumped onto docks along the shores of Lake Michigan. A few moved back to Voree, while
the rest scattered across the country.
While Strang's apostles endeavored for a time to keep his church alive, Strang's unique dogma requiring his successor to be
ordained by angels handicapped his church in its search for a new prophet. Apostle Lorenzo Dow Hickey would emerge as an ad-hoc
leader until his death in 1900, followed by Wingfield W. Watson, a high priest in
Strang's organization (until he died in 1922). Neither of these men claimed Strang's office or authority, however. Later in the
twentieth century two would-be pretenders, Alexander Caffiaux and David Roberts, would endeavor--and fail--to convince the
Strangites of their claims.[72] Left without any prophet
to lead them, most of Strang's members (including all of his wives)[73] departed his church in the years after his murder. Most later joined the Reorganized Church of Jesus Christ of Latter Day Saints, which was established in 1860. A few,
however, continue to this day to carry on Strang's mission and vision as best they can, as they await a new successor to their
fallen founder.
See also
Notes
- ^ Fitzpatrick, Doyle C. The King Strang Story: A Vindication of James J,
Strang, the Beaver Island Mormon King, (National Heritage, 1970) ISBN 0685572269, pg. 199.
- ^ Weeks, Robert P. "For His Was
the Kingdom, and the Power, and the Glory...Briefly." Article in American Heritage Magazine, Vol. 21, Issue 4,
June, 1970.
- ^ The Strangites use no hyphen in their church title and capitalize the "D"
in "Day," unlike the LDS church.
- ^ Post, Warren, "History of James Strang: The Birth and Parentage of the Prophet James."
- ^ Entry for March 21 1832.
- ^ See quote at http://www.press.umich.edu/titleDetailDesc.do?id=15715
- ^ Fitzpatrick, pg. 208.
- ^ Weeks article.
- ^ Fitzpatrick, pg. 27. See also testimony of John P. Greene (Nauvoo City
Marshal in 1844), at http://www.strangite.org/Famous.htm, item 48.
- ^ Strang, James J. The Prophetic Controversy: A Letter from James Strang
to Mrs. Corey, (St. James, Michigan, 26 September 1854), pg. 23. http://www.mormonbeliefs.com/prophetic_controversyB.htm
- ^ D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Salt
Lake City: Signature Books, 1994), pg. 210.
- ^ Nelson-Seawright, J. "The Prophet Jesse James," http://www.bycommonconsent.com/2006/10/the-prophet-jesse-james/, Article published 27 October 2006.
- ^ Letter of Lucy Smith to Reuben Hedlock, dated Nauvoo, 11 May 1846.
http://www.sidneyrigdon.com/dbroadhu/IA/JStrang1.htm
- ^ Letter of William Smith to Reuben Hedlock, dated Nauvoo, 11 May 1846.
http://www.sidneyrigdon.com/dbroadhu/IA/JStrang1.htm
- ^ Voree Herald for August 12, 1847. Quoted in Fitzpatrick, pp. 74-75.
- ^ Strang, James J. Book of the Law of the Lord, Being a
Translation from the Egyptian of the Law Given to Moses in Sinai. (The Royal Press, St. James, 1856), pp. 312-28.
- ^ Fitzpatrick, p.82.
- ^ ibid, pg. 127.
- ^ Weeks Article. Also Fitzpatrick, pg. 82.
- ^ Fitzpatrick, pg. 84.
- ^ Book of the Law, pp. 163-66.
- ^ "Strangite Organization after James' Martyrdom," http://www.mormonbeliefs.com/Church%20of%20Jesus%20Christ%20of%20Latter%20Day%20Saints%20(Strangite).htm
- ^ "The 1961 Strangite Split," ibid.
- ^ Book of the Law, pg. iv (Book of the Law) and Book of the Law, pg. 250
(Voree Plates).
- ^ Fitzpatrick, pg.36.
- ^ A drawing of these plates, with translation and testimony of their
discovery, may be found at http://www.strangite.org/Plates.htm.
- ^ ibid.
- ^ I Nephi 3:1-5:22 (Book of Mormon).
- ^ King Follett Sermon, http://www.utlm.org/onlineresources/sermons_talks_interviews/kingfolletsermon.htm
- ^ Book of the Law, pp. 47-63.
- ^ Book of the Law, pp. 157-58, note 9.
- ^ Book of the Law, pp. 165-66.
- ^ ibid, pp. 155-58.
- ^ ibid, pg. 150.
- ^ ibid, pp. 150-51.
- ^ ibid, pg. 85. Spelling of "mathematicks" as in original.
- ^ ibid, pp. 152-53.
- ^ ibid, pg. 155.
- ^ ibid, pp.22-23.
- ^ ibid, pp. 106-09, 293-95.
- ^ See "Temple Locations" at http://www.strangite.org/Temples.htm
- ^ See "Women/Marriage" at http://www.strangite.org/Women.htm.
- ^ ibid.
- ^ ibid.
- ^ Book of the Law, pp. 38-46.
- ^ ibid, pp. 198-200, 227.
- ^ ibid, pp. 286-87.
- ^ ibid, pp. 251-68.
- ^ ibid, pp. 168-80.
- ^ Weeks article.
- ^ Book of the Law, pg. 293.
- ^ Fitzpatrick, pg. 199.
- ^ ibid, p. 86.
- ^ ibid, p. 96.
- ^ Strang, James J., Ancient and modern Michilimackinac. Originally published in 1854. Reprint by the
University of Michigan Library, 2005 pp. 25-26.
- ^ Weeks article.
- ^ Fitzpatrick, p. 101.
- ^ ibid, pg. 100.
- ^ Detroit Advertiser, February 10, 1853. May be read at http://www.mormonbeliefs.com/Strang,_The_Man.htm.
- ^ Ancient and Modern Michimilinackinac, pp. 15-17; also Fitzpatrick, pp.
47-48.
- ^ Fitzpatrick, pg.110.
- ^ ibid, pp. 110-11.
- ^ Leelanau Post, September 25, 2006. Read at http://www.leelanaupost.com/leelanau_history/. Also see Fitzpatrick, pp.200-01.
- ^ Weeks article.
- ^ Northern Islander, August 14, 1851. Quoted in Fitzpatrick, pg.
97.
- ^ Daily Northern Islander, Friday, June 20, 1856. Read at http://genealogytrails.com/mich/charlevoix/biostrang.html.
- ^ Fitzpatrick, pp. 113, 211.
- ^ Northern Islander, June 20, 1856.
- ^ Weeks article.
- ^ ibid.
- ^ ibid.
- ^ http://www.tektonics.org/lp/mormondivide.html. Items 76 and 91.
- ^ Fitzpatrick, pg. 125.
References
- Fitzpatrick, Doyle C. The King Strang Story: A Vindication of James J, Strang, the Beaver Island Mormon King, 1970,
National Heritage, ISBN 0685572269
- Jensen, Robin Scott, Gleaning the Harvest: Strangite Missionary Work, 1846-1850, 2005, BYU Thesis
- Noord, Roger van, King of Beaver Island: The Life and Assassination of James Jesse Strang, 1988, University of
Illinois Press, ISBN 0252014723
- Palmer, Grant H, An
Insider's View of Mormon Origins, 2002, Signature Books, ISBN 1-56085-157-0
- Post, Warren, "History of
James Strang: The Birth and Parentage of the Prophet James."
- Speek, Vickie Cleverley, God Has
Made Us a Kingdom: James Strang and the Midwest Mormons, 2006, Signature Books, ISBN 1-56085-192-9
- Strang, James J., Ancient and modern Michilimackinac, including an account of the controversy between Mackinac
and the Mormons, Originally published by Strang in 1854. Reprint by the University of Michigan Library, 2005
- Strang, James J. Book of
the Law of the Lord, Being a Translation from the Egyptian of the Law Given to Moses in Sinai. The Royal Press, St.
James, 1856.
- Strang, James J., The Prophetic Controversy: A Letter from James Strang to Mrs. Corey, St. James, Michigan, 26 September
1854.
- Weeks, Robert P. "For His Was the Kingdom, and the Power, and the Glory...Briefly." Article in American Heritage
Magazine, Vol. 21, Issue 4, June, 1970.
External links
This entry is from Wikipedia, the leading user-contributed encyclopedia. It may not have been reviewed by professional editors (see full disclaimer)
.jpg){kind=small}
