Seymour Brunson received baptism in 1831 in Northern Ohio. After serving as a missionary, he moved his family to Far West, Missouri in early 1837 where he was called to act as a temporary member of the high council.
As tensions and fear of failure to be able to live in safety and economic stability increased in Far West, anxiety about the survival of the new town increased, and people in the community became concerned about the possibility that division of opinions or independent actions by members would harm the viability of the new settlement. And anxiety and fear of failure often lead to deep distrust of conflicting opinions.
Oliver Cowdery, sustained as the “Assistant President of the church” in 1834, was also living in Far West and, to support his family, had established a law office. As a lawyer he was concerned about conflicts between what he saw as constitutional law and directives being given by the high council in that city and he expressed those. He also was concerned about Joseph Smith’s relationship with Fanny Alger which, as polygamy had not yet been made a matter of public knowledge, smacked of adultery to him.
Stress levels among members of the church in Far West were considerable as the church began settle the area amidst increasing and threatening opposition from Missourians outside of Far West, and their own concerns about their ability, as a united group, to live a new form of community that later became known as the “United Order”. Inevitably, members of the Far West high council began to be concerned that Cowdery’s, and others leaders' expressed concerns would undercut people’s trust in Joseph Smith and their church authority in decision making regarding property and speech, thus creating disunity.
An article about about the excommunications that occurred in April of 1838, published by BYU Studies describes the series of events that happened in Far West that month, including the following:
On Wednesday, April 11, 1838, Seymour Brunson preferred the following charges against Oliver Cowdery, to the High Council at Far West:
To the Bishop and Council of the Church of Jesus Christ of Latter-day Saints, I prefer the following charges against President Oliver Cowdery.
“First—For persecuting the brethren by urging on vexatious law suits against them, and thus distressing the innocent.
“Second—For seeking to destroy the character of President Joseph Smith, Jun., by falsely insinuating that he was guilty of adultery.
“Third—For treating the Church with contempt by not attending meetings.
“Fourth—For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority or revelations whatever, in his temporal affairs. [This was addressed in Oliver’s letter to the council and was withdrawn by the council]
“Fifth—For selling his lands in Jackson county, contrary to the revelations. [This was addressed in Oliver’s letter to the council and was withdrawn by the council]
“Sixth—For writing and sending an insulting letter to President Thomas B. Marsh, while the latter was on the High Council, attending to the duties of his office as President of the Council, and by insulting the High Council with the contents of said letter. [This charge was withdrawn]
“Seventh—For leaving his calling to which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law.
Eighth—For disgracing the Church by being connected in the bogus business [the practice of law], as common report says.
“Ninth—For dishonestly retaining notes after they had been paid; and finally, for leaving and forsaking the cause of God, and returning to the beggarly elements of the world, and neglecting his high and holy calling, according to his profession.”
The Bishop and High Council assembled at the Bishop’s office, April 12, 1838. After the organization of the Council, the above charges of the 11th instant were read, also a letter from Oliver Cowdery (see notes below), as will be found recorded in the Church record of the city of Far West, Book A. The 1st, 2nd, 3rd, 7th, 8th, and 9th charges were sustained. As noted above, the 4th and 5th charges were rejected, and the 6th was withdrawn. Consequently he (Oliver Cowdery) was considered no longer a member of the Church of Jesus Christ of Latter-day Saints. Also voted by the High Council that Oliver Cowdery be no longer a committee to select locations for the gathering of the Saints.
An indication of the extent of the levels of stress and fear among the population of Far West could well be measured by the response by many of them to this excommunication of Oliver Cowdery and several other prominent church leaders that week. Though the High Council did not direct those who were excommunicated to leave, a dire and threatening letter addressed to those individuals promising personal violence if they did not leave Far West was signed by 83 men of the community and delivered to those individuals.
This letter and its signatures not only effectively drove these men and their families out of the town, but also ended up being the early origins of the Danite movement, whose inclination to solve problems by intimidation caused multiple problems in the ensuing decades.
As one considers the multiple levels of personal as well as community tragedy that played out as a result of this situation in Far West during that April of 1838 and the various struggles and tragedies that followed in the ensuing years in the lives of many who were involved in this story, and which tragedies and struggles had some roots in this story, it is interesting to note two poignant occurrences in the seven years leading up to what happened in April, 1838, in Far West
1. Oliver Cowdery had ordained Seymour Brunson to the office of High Priest in 1831.
2. Three years before he moved to Far West, Seymour Brunson and his wife received patriarchal blessings on 4 May 1835, under the hands of Joseph Smith Sr. And in his blessing Seymour was counseled to show more mercy to the Saints. Harriet was counseled to be more humble.
Bibliograpy
Bushman, "Joseph Smith Rough Stone Rolling," 124;
BYU Studies-Further Studies, Church History, volume 3, chapter 2, p.13 https://byustudies.byu.edu/further-study-lesson/volume-3-chapter-2/#fn-1
Olson, Ferrin A., Seymour Brunson, Defender of the Faith, published by author, 1999
Gentry, Leland H., “The Danite Band of 1838”, BYU Studies Quarterly, Volume 14, issue 4, article 4, https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1686&context=byusq
“Life Sketch of Seymour Brunson”, https://seymourbrunson.blogspot.com/
Vogel, Joseph Smith: The Making of a Prophet, Salt Lake City, Signature Books, 2004, p. 548
Note:
Oliver Cowdery’s letter to the council
Far West, Missouri, April 12, 1838.
Dear Sir:—I received your note of the 9th inst., on the day of its date, containing a copy of nine charges preferred before yourself and Council against me, by Elder Seymour Brunson.
I could have wished that those charges might have been deferred until after my interview with President Smith; but as they are not, I must waive the anticipated pleasure with which I had flattered myself of an understanding on those points which are grounds of different opinions on some Church regulations, and others which personally interest myself.
The fifth charge reads as follows: “For selling his lands in Jackson County contrary to the revelations.” So much of this charge, “for selling his lands in Jackson County,” I acknowledge to be true, and believe that a large majority of this Church have already spent their judgment on that act, and pronounced it sufficient to warrant a disfellowship; and also that you have concurred in its correctness, consequently, have no good reason for supposing you would give any decision contrary.
Now, sir, the lands in our country are allodial in the strictest construction of that term, and have not the least shadow of feudal tenures attached to them, consequently, they may be disposed of by deeds of conveyance without the consent or even approbation of a superior.
The fourth charge is in the following words, “For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority nor revelation whatever in his temporal affairs.”
With regard to this, I think I am warranted in saying, the judgment is also passed as on the matter of the fifth charge, consequently, I have no disposition to contend with the Council; this charge covers simply the doctrine of the fifth, and if I were to be controlled by other than my own judgment, in a compulsory manner, in my temporal interests, of course, could not buy or sell without the consent of some real or supposed authority. Whether that clause contains the precise words, I am not certain—I think however they were these, “I will not be influenced, governed, or controlled, in my temporal interests by any ecclesiastical authority or pretended revelation whatever, contrary to my own judgment.” Such being still my opinion shall only remark that the three great principles of English liberty, as laid down in the books, are “the right of personal security, the right of personal liberty, and the right of private property.” My venerable ancestor was among the little band, who landed on the rocks of Plymouth in 1620—with him he brought those maxims, and a body of those laws which were the result and experience of many centuries, on the basis of which now stands our great and happy government; and they are so interwoven in my nature, have so long been inculcated into my mind by a liberal and intelligent ancestry that I am wholly unwilling to exchange them for anything less liberal, less benevolent, or less free.
The very principle of which I conceive to be couched in an attempt to set up a kind of petty government, controlled and dictated by ecclesiastical influence, in the midst of this national and state government. You will, no doubt, say this is not correct; but the bare notice of these charges, over which you assume a right to decide, is, in my opinion, a direct attempt to make the secular power subservient to Church direction—to the correctness of which I cannot in conscience subscribe—I believe that principle never did fail to produce anarchy and confusion.
This attempt to control me in my temporal interests, I conceive to be a disposition to take from me a portion of my Constitutional privileges and inherent right—I only, respectfully, ask leave, therefore, to withdraw from a society assuming they have such right.
So far as relates to the other seven charges, I shall lay them carefully away, and take such a I shall lay them carefully away, and take such a course with regard to them, as I may feel bound by my honor, to answer to my rising posterity.
I beg you, sir, to take no view of the foregoing remarks, other than my belief in the outward government of this Church. I do not charge you, or any other person who differs with me on these points, of not being sincere, but such difference does exist, which I sincerely regret.
With considerations of the highest respect, I am, your obedient servant,
[signed.] Oliver Cowdery.