Moses Thatcher
Born: 2 February 1842
Called to Quorum of the Twelve: 9 April 1879
Called as Second Assistant Superintendent in the YMMIA: 1880
Removed from the Quorum: April 1896
Released from Superintendency of the YMMIA: 1898
Died: 21 August 1909
Called to Quorum of the Twelve: 9 April 1879
Called as Second Assistant Superintendent in the YMMIA: 1880
Removed from the Quorum: April 1896
Released from Superintendency of the YMMIA: 1898
Died: 21 August 1909
Conference TalksApr 1879 - Manifest Blessings of God to the Saints
Oct 1879 Apr 1880 Apr 1880 Oct 1880 Oct 1881 Apr 1882 - The Mission of the Holy Ghost Oct 1882 Apr 1883 - Fate of Those Who Oppose God's Work Oct 1883 - Fruits of the Spirit Apr 1884 - Hatred Toward the Saints Oct 1884 Oct 1885 - Epistle from the First Presidency Oct 1885 Oct 1888 Apr 1889 Oct 1889 Apr 1890 Oct 1890 Oct 1890 Apr 1891 Oct 1891 Oct 1891 Apr 1892 Oct 1892 Oct 1892 Oct 1893 - The Bondage of Debt Apr 1894 Oct 1894 Oct 1895 Image source: Contributor, August 1889
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Image source: Improvement Era, October 1909
Image source: Improvement Era, April 1912
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Biographical Articles
Biographical Encyclopedia, Volume 1
Biographical Encyclopedia, Volume 3
Biographical Encyclopedia, Volume 4
Improvement Era, October 1909, Hon. Moses Thatcher
My own research and opinion
Biographical Encyclopedia, Volume 3
Biographical Encyclopedia, Volume 4
Improvement Era, October 1909, Hon. Moses Thatcher
My own research and opinion
Jenson, Andrew. "Thatcher, Moses." Biographical Encyclopedia. Volume 1. pg. 127-136.
THATCHER, Moses, a member of the Council of Twelve Apostles from 1879 to 1896, is the sixth of the eight sons of Hezekiah Thatcher and Alley Kitchen and was born in Sangamon county, 111., Feb. 2. 1842. Pending the final expulsion of the Saints from Nauvoo, and while his father was constantly engaged in defending his leading brethren from the encroachments of persecuting and despoiling bands of unscrupulous men, the earliest reflections of the boy were rudely awakened by mobs repeatedly threatening to burn the house from over the head of his defenseless mother, who, with her children, was kept in constant dread, during those troublous times when many fled by the light of their burning dwellings. But relief was found, even at the tender age of four years, in contemplating the goodness of God, as in contrast with the wickedness of man. Thus, early religious impressions were made in the heart of the child, who from a distance watched the sunlight play on the spire of the Nauvoo Temple and thought the brightness emanated from God's holy angels. His memory faintly grasps the misery, sickness ana death that hung like a cloud over the wandering camps of an expelled people. But the hot sands that blistered his feet when walking the sun-scorched plains, while lolling cattle hauled their heavy loads towards the setting sun, as they wearily followed the trail of the pioneers, are still remembered. The snows and frosts of the winter of 1847- 48 and the hunger that gnawed for a whole year as he herded sheep and digged roots, are not forgotten; nor are other early valley scenes, wherein Indians caught the bleating lambs of his flock with their rawhide ropes and enforced an exchange of their cricket-pies for the boy's corn-cakes. The first feast held in the "Old Fort" was not only deeply impressed upon his mind by the thought that all, for at least one meal, would have enough to eat, but vividly so by the death of a playmate who was crushed that day by a log rolling down the sheds of a saw pit. During that season, "roasting-ears" were by the boys esteemed a luxury, whose quantity seemed never to equal the quality. With other members of his father's family, Moses was taken to California in the spring of 1849, reaching what is now Sacramento city in June of that year. It was then only a village of rude huts and tents. Going to the mining regions near Auburn, he became quite a capitalist, frequently receiving from travelers from one to five dollars for riding a horse to water. His father kept an eating house on the Auburn road, and silver dollars sewn up in gunny sacks and thrust under beds, unprotected from thieves, saved by the walls of a canvas house, were common sights to him in those times, when "Judge Lynch" tried, convicted and hanged the robber, all in one day. No safes, vaults and iron boxes wert needed when pork and beans wert Worth a dollar a pound and the forfeiture of life was the price for stealing. Having followed close on the heels of the pioneers, he attended his first school when eleven years of age. Being large for his years and awkward, his bashfulness and the knowledge that boys much younger than he were educationally far in advance of him, became sources of daily annoyance and humiliation, but did not discourage him. Seeking learning earnestly he made rapid advancement and quickly laid a foundation for a good common school education. When not at school his experience as a practical miner consisted chiefly in extracting moss and gold from the crevices of rocks along the banks of the American river, into which the floods had made deposits. His implements consisted of a butcher-knife and a milk pan. With the former he extracted the moss-bound gold and with the latter he washed away foreign substances, while the cows in his charge grazed near by. The reward frequently amounted, to several dollars per day. During evenings he had often listened with rapt attention to religious discussions between traveling ministers of various sects and his mother. His father being a man of few words, seldom engaged in extended conversations on religious or other subjects; but the boy used to marvel at the ease with which his mother confused and silenced professed teachers, who frequently demonstrated their utter ignorance of the holy Scriptures, with which his mother was so familiar. The Elders on their way to missions often called upon and received aid from the father of Moses, who, when the* held meetings, attended with delight; for the principles of the gospel sounded like sweet music to him, and often, when they portrayed the truth by the power of God, the spirit bore testimony, and he felt that he had known that before. Thus, the divine gospel message falling on his ears sunk into his heart, not as something new, but as something beautiful, priceless, eternal and known before. When, therefore, Elders Henry G. Boyle, David M. Stewart and William H. Shearman came with authority to baptize as well as preach, he embraced the truth, being baptized In the Rio Puta. Yolo county, Cal.. Dec. 29, 1856, by Elder Boyle, who also confirmed him the evening of the same day, and on March 23rd following ordained him an Elder. One month later he was called to fill a mission and became the companion of Elder Boyle. He was then fifteen years of age— a beardless boy. To undertake to preach to many who knew' him as a rider of wild horses and the lassoer of wilder calves, was a task for which he felt himself wholly unqualified, and the very thought of attempting it made him III In a small meeting of Saints he had tried, by request, to express gratitude for the restoration of the gospel; and while he felt that If he did not praise God, the very stones must, yet when he attempted to speak, not a word could he utter. His two elder brothers having been assigned to missions in another part of the State, and his father, mother and other brothers and sisters having arranged to gather to Zion, his feelings were indescribable. A sense of loneliness and of dread seemed to unnerve and utterly prostrate him. It was to the boy an hour of supreme trial, one in which it seemed to him his heart would fail, and yet, in that hour of weakness, he was taught reliance on the Lord, who was able to make the weak strong for His glory and for the salvation of men. Moses had plead with Elder Boyle not to call him to preach or pray in public, saying that if he could be excused from that, he would be Brother Boyle's obedient and willing servant, blacking his boots, waiting on him, caring for his horse and in every possible manner rendering himself useful to his friend. For several weeks his appeals were regarded mercifully, when, having attended a Methodist meeting, the Saints and especially the characters of the Prophets, Joseph Smith and Brigham Young, were cruelly and unmercifully vilified by the minister, one Reverend Blythe. Being the only one of the faith present, Moses was profoundly moved and in humble, earnest inward prayer besought the Lord to manifest to him his duty and give him strength to perform it. In answer he was impressed to reply. Securing permission to speak, the spirit of God came upon him powerfully, and, without the least hesitation or manifestation of timidity, he disproved many of the assertions of the "reverend" vilifier and confounded and put him to shame; so much so, that swelling with wrath and high sounding words, Blythe exclaimed, with a sneer, that he was grieved and astonished that one so young and apparently good, should admit himself to be a "Mormon." Whereupon Moses replied: "I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to all who believe." And further said he, "Christ declared that those who believed on Him should do the works He did and greater works, because He went to the Father. Now our Reverend friend has declared that such works are done away, being no longer necessary, and that all who claim to do them or any part of them are impostors; does it not follow, therefore, that he is no believer in Christ. Judge ye between the Lord and this Reverend gentleman claiming In His name to be a teacher. The sheep knowing the voice of their shepherd will not follow strangers seeking to lead them astray." Thus did the Almighty with the weak confound the mighty, vindicate truth and unmistakably demonstrate that, however inadequate the instrument, He was able to make truth triumph over error. Thereafter Moses made the Lord the "rock of his refuge," and, as the boy-missionary, preached as earnestly, as fearlessly and as effectively as at any time since. Wrapt in the spirit he sometimes spoke for an hour, often correctly quoting Scripture he had never read, the words and sentences, as he declared, appearing before his spiritual eyes, were read, as from an open book. The first mission was terminated by the "call home" pending the approach to Utah of the U. S. army. John B., Aaron D. and Moses Thatcher, using means left by their father, fitted up teams and wagons, provided themselves with arms and ammunition, and started from Yolo county Oct. 14, 1857, for Salt Lake City, via the coast route to San Bernardino, thence across the deserts; the season, being too far advanced to undertake the journey via the Carson and Humboldt routes. The party reached Salt Lake City, Jan. 1, 1858. Joseph W. Thatcher, the eldest brother of Moses, had been sent on a mission to aid in establishing a settlement on Salmon river. John B., Aaron D. and Geo. W. Thatcher joined the Utah militia 'and served in Echo and other parts of the Territory, while Moses, not yet sixteen years of age, went to school, and, after the establishment of Camp Floyd, became a member of the special police force of Salt Lake City and did ser vice as night street guard. He went south in the move as far as Payson, accompanied his father and others to Cache valley in the winter of 1860 and assisted in locating canal and mill sites and labored during the spring and summer of that year in getting out timber for the Union Mills. During the winter of 1860-61 he attended the University of Deseret, Prof. Orson Pratt, jun. and James Cobb, being his instructors. In April, 1861, he was married to Miss Lettie Farr by her uncle Lorin Fan and was sealed to her by Pres. Brigham Young, in the autumn of the same year. He had been previously ordained a Seventy by Pres. Brigham Young and was attached to the Second quorum. He located in Cache valley shortly after his marriage, built the first frame house in Logan and was given a mission by Bishop Peter Maughan to herd cattle on the Promontory during the winter of 1861-62. He was one of the "minute men" under Captain Thos. E. Ricks, and for several years held himself ready day and night to protect the lives and property oi citizens. In the discharge of that duty he frequently guarded horses all night, and assisted in apprehending some Indians who had killed several brethren at Smithfield. When the county was organized into Cache Military District he was elected captain of fifty cavalry men, was promoted subsequently and served on the staff of Col. Thos. E. Ricks, and later on that of Gen. Hydt. He became second salesman in the firm of N. S. Ransohoff & Co., at Sail Lake City. Having made himself familiar with the details of a general mercantile business, he returned to Logan and engaged in that line with his father. During the winter of 1865-66 Bishop Peter Maughan called him on a mission to Salt Lake City to acquire the art of telegraphy; but in the spring of the latter year Pres. Young notified him of his wish, that he should fill a mission to Europe. For that mission Pres. Young personally blessed and set him apart. He left home in April, 1866, and returned August, 1868. During his absence on that mission he presided first over the Cheltenham, then over the Birmingham conference. Owing to exposure his health was considerably impaired; but his work was successful. On his return he again entered the mercantile field, his father and he forming the firm of "Thatcher & Son." Their business, with the counsel of Apostle Ezra T. Benson and Bishop Maughan, was consolidated with that of Wm. H. Shearman, and the Logan Co-operative Institution was incorporated, he becoming its general manager. Later the Logan Institution became a branch of the parent Z. C. M. I. of Salt Lake City, and he was its superintendent until 1879. Upon the organization of the Utah Northern Railroad Company, in August, 1870, he was chosen a director and secretary and subsequently became superintendent a] well. Immediately on his return from his British mission he was elected superintendent of the Cache Valley Sunday Schools, continuing in that calling until April, 1877. He served Cache and Rich counties ten years in the Territorial legislative council and was an active member of the Constitutional convention of 1872, and became one of the delegates authorized to present the State Constitution to Congress, praying that honorable body to pass an enabling act admitting the Territory of Utah into the Union as a State. When Pres. Young organized the Cache Valley Stake of Zion, May 21, 1877, he nominated Elder Thatcher for the presidency. Being unanimously sustained, Pres. Young set him apart and blessed him for that calling and office. He held that position until April, 1879, when he was called to fill the vacancy in the Quorum of Twelve Apostles, occasioned by the death of Elder Orson Hyde. He was ordained to the Apostleship April 9, 1879, by Pres. John Taylor. During his business experience he organized the Cache Valley Board of Trade and successfully protected the interests of the people, directed the extension of the Utah and Northern Railway, northward from Franklin, Idaho, under its just and equitable co-operative provisions and was largely instrumental in forming Zion's Central Board of Trade, of which Elder John Taylor was president. The latter was organized with the view of harmonizing the business interests of the Territory, advancing the manufacturing, mercantile and agricultural pursuits of the citizens and enhancing their general prosperity by placing as far as possible, without the intervention of "middle men," the products of the country in the hands of consumers, and by securing for home consumption imported goods direct from the manufacturers. Zion's Central Board of Trade was designed to be the hub and the Stake Boards the spokes of a wheel, that in the future must become a positive protective necessity. During the latter part of 1878 and the beginning of 1879 Pres. John Taylor called and authorized Moses Thatcher to organize Stake; Boards of Trade in the southern counties of the Territory and to explain to the officers and members thereof the objects had in view. The work was promptly and thoroughly accomplished. Letters having been received by Pres. Taylor from a Dr. Rhodacanaty, residing in the City of Mexico, enquiring about the principles of the gospel, some of the Church publications were sent him as early as the autumn of 1878, and through these some fifteen or twenty Mexican citizens had come to believe the truths of the gospel, as far as they were informed, respecting them. Considering this matter the Council of Apostles called Elder Thatcher to proceed to Mexico and open the door of salvation to that nation. In company with Elder James Z. Stewart, who joined him at Chicago, and Milton G. Trejo, who joined him at New Orleans, he proceeded to the national capital, leaving Utah Oct. 26, 1879, and, taking steamer at New Orleans, crossed the Gulf of Mexico and reached Vera Cruz (City of the True Cross) Nov. 14th of the same year. The party reached the City of Mexico on the evening of Saturday, Nov. 16tTi, and, being entire strangers, put up at the principal hotel, "The Iturbide." They spent the following Sunday in viewing the cathedral, rebuilt by Cortez on the ruins of the great Aztec temple, and afterwards remodeled and finished A. D. 1631. They also spent a few hours at the "Zocolo," a beautiful public garden fronting the cathedral, and enjoyed the sweet strains of an excellent military brass band. The day was as pleasant and mild as any May day in Utah. During the afternoon Dr. Platino C. Rhodacanaty, a Greek on the side of his father, but of Mexican descent from his mother, called and greeted them warmly. He was found to be a cultured and well educated gentleman. During the past few months he had published a monthly periodical called "Voz del Desierto," advocating the principles of the gospel. On the evening of Tuesday following, Elder Thatcher, on the invitation of Mrs. Foster, attended Minister Foster's reception, in company with Mr. Amos W. Butler, a young ornithologist from Evansville, Indiana, and met there Minister Foster, Major Clark, editor of the "Two Republics," Messrs. Holden and McClay from New York, the secretary of the Minister from Get many, and a number of others—ladies and gentlemen. On invitation of Mrs. Foster he visited, the next day, the private department of the national museum, and in company with herself and guests examined with much interest a fine twenty-fold maguey map, the most valuable of any of the kind extant. It exhibits the migrations of the Aztecs from the regions of the north to Mexico. Some of its hieroglyphic writings resemble those found in the Pearl of Great Price. Other maps showing the City of Mexico before the conquest A. D. 1520, and pictures exhibiting the landing of the Spaniards at Vera Cruz in 1519. as executed by native artists at the time, were found of historical interest, as they had been spread before Montezuma previous to the fall of his empire. In the art gallery a scene of the valley of Mexico, with Popocatepetl in the distance, attracted attention as a gem of art, costing the government of Mexico two thousand dollars. Elders Stewart and Trejo having visited and preached to a number of people, some believed. In the baths of the garden of Olives, located near the fatal causeway "Noche Treste" (Melancholy night), so called because of the disaster to Cortez and his army on Jul> 1, 1520, Elder Thatcher baptized Platino C. Rhodacanaty and Silviano Artiago, the latter a pure Aztec and, therefore, a descendant of Joseph. Six other male members were added to the Church by baptism two days later. At the meeting for confirmation, the objects of the Mexican mission were fully explained by him. At that meeting Elder Thatch er earnestly invoked blessings upon Porferio Diaz, President of the Mexican Republic, upon all constituting the legislative and judicial and administrative departments of the government and upon all the inhabitants of the land, to the end that the honest ana good throughout Mexico, Central and South America, might hear the gospel of Christ and receive the tidings of great joy. Three Elders were ordained and a branch organized at that meeting. Elder Rhodacanaty was authorized to preside over it. By the close of the year sixteen persons had been baptized, the Voice of Warning has been partially translated into the Spanish language, and several articles written and published in the newspapers of the capital, defending the faith and practices of the Saints. During January the Spanish translation of the "Voice of Warning" was completed and the manuscripts placed in the hands of the printer. On the 3rd of that month, while enjoying the grateful shades of the cypress groves of Chapultepec, Elder Thatcher wrote his "Tribute to the Memory of Montezuma." as published in Vol. I, p. 145, of the "Contributor," and which was subsequently dedicated to his friend, the honorable and learned Ygnacio M. Altamirano of pure Aztec blood, and then one of the judges of the supreme court of the Republic, an author of eminence, one of the greatest orators of the age, and in many respects a remarkable man. The New York "Sun" having published an article respecting Elder Thatcher's mission to Mexico, numerous papers of the capital made extracts therefrom and comments thereon, mostly favorable. But that "Two Republics" under the headings, "Yankee Diplomacy," "Filibusterism," and "The Spread of Mormonism," attacked violently the "Mormon" people generally. Through "El Tribuna" Elder Thatcher replied refuting the slanderous stricture of the "Two Republics." Thereafter that paper handled the "Mormon" question more carefully. In the Sunday issue of Jan. 11th "El Monitor Republican," one of the most powerful and influential journals published in Mexico, appeared a ridiculously, scurrilous editorial article about the Saints. It greatly incensed Elder Trejo, who had imagined that those speaking his native tongue would never stoop to vilify the "Mormons," as others had done in the United States and Europe. His hopeful dream having been dispelled, he was exceedingly anxious to hunt up and punish the "Juvenal" editorial author of the defamatory article, but was restrained by counsel given in the interest of patience and moderation. The publication led William Pritchard, an intelligent and educated English gentleman, a newspaper correspondent and magazine author of merit, to seek the acquaintance of the missionaries from Utah. And through his aid. Elders Thatcher and Trejo became acquainted with the wealthy proprietor of "El Monitor Republicano," Signor Vicente Garcia Torres, who wrote for his paper over the nom de plume "Fancrido," while his son used that of "Alcestes," and "Juvenal," proved to be one Senor Eurigre Chavara, who, after a long interview with the Elders, published in the following Sunday's issue an article retracting the scurrilous assertions of the former one and giving an excellent account of the sobriety, honesty, industry and morality of the "Mormons" generally; and Elder Trejo admitted that the result would be more favorable to the cause than any physical chastisement given by him to the writer could possibly have produced. Through favorable and unfavorable newspaper comments and strictures, the replies and retractions, the interests of the "Mormon" mission were greatly forwarded, and the Elders made numerous acquaintances and friends of eminent men, through whom they extended their in fluence to government officials. General Alan G. Greenwood of Roanoke, Virginia, who fought in the war of the rebellion on the side of the South, secured interviews for Elder Thatcher with Senor Sarate, minister of foreign affairs, M. Fernandez Leal, minister of Fomento (public works and of colonization), and Senor Don Carlos Pacheco, minister of war. They found Minister Sarate, a gentleman of about forty years of age, affable, polite and exceedingly graceful, a fine conversationalist, speaking with a slight French intonation, well informed on general topics as upon national governmental affairs. In sympathy with the expressed views of Elder Thatcher, respecting the Mexicans and their ancestors, he spoke feelingly about the high degree of civilization among the Indians of Mexico previous to the Spanish conquest. In Minister Leal the Elders met a man of some fifty years, of commanding presence, strong character, marked features with large Roman nose, grey eyes and bald head, manners cordial, conversation frank. He had visited Utah and greatly admired the pluck of her enterprising and prosperous communities, regarded the "Mormons" as the most successful colonizers in the world; and as such said that Mexico would gladly welcome any of them choosing to make homes in the Republic. Minister Don Carlos Pacheco, the hero of Pueblo, lost a leg and arm while assaulting that city, during the French Intervention. He is a man of indomitable courage, hard to read, nervous temperament and abrupt manners, his half closed eyes seem to see everything. Direct and pointed himself, he requires only the "key words," brooking no detailed explanations; familiar with the history of others, he knows the needs of his own country. War has made of him a physical wreck, yet he is a power in the land, and next to Diaz is the leading government official. He was frank and cordial to Elder Thatcher, to whom he granted the interview, while scores of army officers were waiting, and conferred upon him distinguished honor by freely and voluntarily tendering him letters of introduction and recommendation to the Executives of the various States of the Union, in the event of his desire to visit them. Later Elder Thatcher had an extended interview with Senor Ignacio Mariscal, minister of justice, many years the accredited representative of the Mexican government at "Washington, D. C, and at the Court of St. James, now Mexican minister of foreign affairs. He is the ablest statesman and diplomat of the nation without doubt. A brainy man of brilliant attainments and a perfect gentleman, the master of several languages. He is familiar with the history of the Saints from the beginning. The organ of the government officially noticed all these interviews. Through Mr. Pritchard Elder Thatcher became acquainted with Emelio Biebuyck, a Belgian gentleman of influence in Mexico and familiar with Utah affairs, having been thrice in the Territory—the first time when Col. Steptoe was at Salt Lake City. He was personally acquainted with Pres. Young, having enjoyed several pleasant interviews with him. His influence (which was considerable) over the Mexican press was largely due to the connection of his father with the Press Association of Europe. He was a warm advocate of "Mormon" colonization in Mexico, and having a colonization contract with the Mexican government, conceding fret public lands in any State of the Union, eighty dollars subsidy for adults, and forty dollars each for children, twenty years' exemption from military duty and from taxation; free entry from tariff duty on teams, wagons, agricultural implements, building materials and provisions, pending the establishment of the colony and numerous other subventive privileges; he was desirous to endorse the contract to the "Mormon" people with the approval of the government officials. "With the 'Mormons' in Mexico," said Mr. Biebuyck, "will come stable government and consequent peace and prosperity and, therefore, success to my business, and that is all I ask." Having thoroughly reflected upon and prayed about this matter, and feeling strongly impressed that the success of the mission must ultimately largely depend on "Mormon" colonization in Mexico and the careful, judicious gathering thereto of native Saints for care and instruction, it was finally determined that Elder Thatcher should return and, meeting Mr. Biebuyck on a given date, lay the whole matter, with all its bearings, before Pres. Taylor and the Council of Apostles and abide their decision. Having arranged payment for publishing the Voice of Warning, he joined with Elders Stewart and Trejo in dedicating the land of Mexico to the end that the gospel might be spread among her people. They besought the Lord to rid the nation of revolutionary elements and the disposition to shed blood, to break the shackles from the bodies and minds of the poor Lamanites, that they might be free in the law of Christ. And that, as the coming of the Spanish conqueror foreshadowed their bondage, so might the gospel foreshadow their deliverance; that as the first overcame them with the sword, so might the proclamation of divine truth subdue and soften their hearts. To this end blessings upon the state and governmental officials and people were besought, that intrigues, plottings and rebellions might cease, and peace and prosperity reign instead thereof. This accomplished. Elder Thatcher, receiving many expressions of friendship and confidence, leading men assuring him that "Mormon" colonists would be welcome in the Republic, left for Utah Feb. 4, 1880, leaving Elder Stewart in charge of the mission. Reaching Salt Lake City on the 22nd of the same month, he reported to Pres. Taylor, and having on the same day fully explained the causes leading to his return, his action was endorsed by unanimous vote of the Quorum of Apostles. Ten days later Mr. Biebuyck arrived and explained in detail the nature and advantage of his valuable concessions as embodied in his contract with the Mexican government. These being discussed and carefully considered and taken under advisement, the Council finally reached the conclusion that the colonization of Latter-day Saints in Mexico at that time, even under the generous concessions of the contract mentioned, would be premature. Mr. Biebuyck's offer was therefore rejected. He was disappointed and a few days later departed for San Francisco, thence to New York and Europe. During his stay in Salt Lake City, he was a part of the time the guest of Pres. Taylor, who was much pleased with his frank manners, unassuming deportment and general understanding of men and things. During the summer of 1?80 Elder Thatcher visited Chicago and New York on important business matters involving interests of the Church, of the people of Cache valley and of himself. During that trip he went to Virginia and visited relatives there. Returning to Utah he went in company with Apostle Charles C. Rich, Wm. B. Preston. Lorin Farr, his Brother Joseph W. Thatcher and others, to Salt River valley, in Wyoming, where a few families of the Saints had settled. The supervision of settlement in that county having by vote of the Apostles been placed in the care of Elders Rich and Thatcher, the object of their trip was to organize those already settled in the valley. That was accomplished and the name of the valley was changed by vote from Salt River to Star Valley. It had been blessed and dedicated to the Lord for the Saints on August 29, 187S, by Apostle Brigham Young, Moses; Thatcher and William B. Preston, Elder Young offering the prayer. It is one of the finest and most beautiful valleys in the mountains, and is now rapidly filling up with Saints. Having assisted in the organization of the Quorum of the First Presidency of the Church in October, 1880, Elder Thatcher, accompanied by Elder Feramorz L. Young, who had been called on a mission to Mexico, again left Utah, Nov. 17th, and reached the Mexican capital on the evening of Dec. 5, 1880. On the 10th of the same month he presented to the Mexican Geographical Society, for its library, the following Church works in full gilt morocco: Book of Mormon, Doctrine and Covenants. Pearl of Great Price, Key to Theology, Voice of Warning, Spencer's Letters. Hymn Book, Bound Book of Pamphlets, My First Mission, Catechism and String of Pearls. On the 18th he presented a similar set to the National Museum Library and received handsome acknowledgments from the officials of those library organizations. The Voice of Waning in Spanish had been extensively circulated, and 4,000 copies of Elder John Nicholson's "Means of Escape" had been translated, published and mostly distributed. During February. 1881, "El Abogado Christiano," the monthly illustrated organ of the Methodists north, and "Evangelista Mexicano," organ of the same sect south, published articles against the Saints. They were promptly replied to through the daily papers. During February and January Elder Thatcher also wrote a 32-page pamphlet entitled "Divine Origin of the Book of Mormon," which was translated into the Spanish and published. He also wrote a series on the same subject for publication in the "Contributor," drawing evidence principally from historical works—mainly from the early Spanish historians and from Lord Kingsburne's "Mexican Antiquities.' During March, Elder Thatcher wrote "Mormon Polygamy and Christian Monogamy Compared;" treating the subject from a biblical, hygienic, physiological and moral standpoint. It was published in the Spanish language and subsequently appeared in serial form in the "Contributor." Quite a number had been added to the Church since the new year, and a branch was organized at Ozumba, at the base of Popocatepetl, 40 miles from the capital. On April 6, 1881, conference—the first Latter-day Saint gathering of the kind, in Mexico—was held on that mountain about seventeen thousand feet above sea level. It required a day and a. half of great exertion to reach the point, but all were richly repaid. "The rich may find the Lord in temples, buy the poor can find Him on the mountains." Elder Thatcher also published several thousand copies of Elder Stewart's "Coming of the Messiah" and widely distributed them. During the summer the Elders continued to add new members to the Church; on one occasion Elder Thatcher baptized eight persons. Success created some animosity and jealousy, and as a result a plot was formed to test the divinity of the Elders' calling and discipleship by means of poison. One party agreed to furnish the poison, the other was to place it in the water from which the Elders drank. The heart of the latter failing him, he came to Elder Thatcher and confessed the whole thing. Elder Thatcher was released from this mission in August, notice being received by telegraphic message on the 6th of that month. Sixty-one persons had been baptized. Accompanied by Elder Feramorz L. Young, he left the City of Mexico for home, via Vera Cruz, Havana and New York. Elder Young was ill, it was thought with malarial fever but the disease developing into typhoid pneumonia, he died on the night of Sept. 27th, between Havana and the coast of Florida. There being insufficient ice on board the steamer to preserve the body, the weather being extremely oppressive, and no means of embalming, necessity compelled his burial at sea, which was done on the following day at 1 p. m., within about twenty miles of the coast of Florida, in Lat. 27, Long. 29. The care and subsequent death of his young missionary companion, and his burial at sea far from his mother, relatives and friends, was a trial under which Elder Thatcher's physical and mental powers encountered a test that greatly impaired his health and depressed his spirits. He reached home Oct. 8th, bringing with him Fernanda Lara, a young Mexican convert. While in the council of the legislative assembly and pending the passage of the Edmunds bill, Elder Thatcher was called to Chicago, New York and Washington, D. C, being accompanied by Elder John Henry Smith. They carried with them numerously signed petitions asking Congress to pass no further prescriptive laws against Utah's people before sending a commission of investigation. They reached "Washington Feb. 23, 1882; returned and attended the April conference of the Church. At the following October Conference Elder Thatcher was called, in connection with Elder Erastus Snow, to explore in Mexico with the view of finding and purchasing some place suitable for a settlement of our people in that republic. They explored the head-waters of the Rio San Pedro and examined the San Bernidun Ranch and one of the tributaries of the Bivispa and Yagine rivers in Sonora. Elder Snow, owing to illness, having returned home early in January, Elder Thatcher took a small company and a guide and explored the Santa Cruz, Cocosperu and Magdalina valleys. He expected to cross Into Mexico at La Noria, near San Raphael, but finding no Mexican custom-house there, he had to go out of the way, nearly one hundred miles, to Nogales. The guide was greatly annoyed by reason thereof and desired the company to go in without the necessary official permit, but his wishes were not complied with. Later, the party learned that fifteen Mexican citizens had been killed by Apaches on the road, as near as could be calculated, at the point where the company would have been about the hour of the same day when the killing was done. Elder Thatcher returned to Utah in February, 1883, and in July following went on a mission to the northern Indians, having for missionary companions Elders Wm. B. Preston and others. They traveled via Beaver canyon, the Yellowstone National Park, down the Yellowstone river and across the Stillwater and Rosebud rivers, visiting the Crow Indians of the latter place, delivering to some of the chiefs the message of peace and advising obedience and industry. They crossed the country mainly on an Indian trail to the Wind river, Washakie Agency, where council was held and similar advice given to the leading men. The party returned in September, having traveled some twelve hundred and fifty miles. In December, 1883, Elder Thatcher was called to assist Delegate Caine at Washington, D. C, by soliciting the influence of personal friends and through them that of influential parties. He left home Jan. 4th, and returned early in April, 1884. In October of the same year he filled another mission to the Shoshones, who were disposed to be turbulent, sent presents and word, urging Washakie and his people to be at peace and not war. The advice was observed. In January, 1885, he accompanied Pres. Taylor and party to Arizona and Mexico, and again explored on the Magdalena river in Sonora. He was appointed chairman of an exploring and purchasing committer of lands in Mexico, Pres. A. F. MacDonald, Christopher Layton, Jesse N. Smith and Lot Smith being the other members of the committee. He reached home Jan. 27th, assisted in gathering funds, and ten days later, started again for Mexico, going into Chihuahua, reached Ascension, on the Rio Casas Grandes Feb. 20th, found several families of Saints there from Arizona, who, having received the impression that a purchase had been made in Chihuahua, came there by reason of the violent persecutions of courts, then prevailing in Arizona. He went to San Jose on the Mexican Central Railway, thence to El Paso, Texas. In company with Elder McDonald, Anton Andersen, and Mr. Glenn (surveyor), explored the upper Rio Janas, in the Sierra Madres, and visited the strongholds of the Apache chiefs, "Victoria" and "Ju" and saw their fortifications and caves, in which they felt and wen secure. They ascended "Cook's Peak" and saw the Rio Virdie valleys and Corales Basin, since purchased. Elder Thatcher made himself familiar with Mexican land matters and gained knowledge respecting property for sale; located Saints and leased lands and returned. Under the influence of Americans at the City of Chihuahua the governor of the State issued, in April, an order of expulsion against the Saints on the Rio Casas Grandes. Through the efforts of Elders Teasdale and MacDonald the executive was appealed to and finally consented to have the matter referred to the national officials at the capital. Elders Brigham Young and Thatcher being called to confer with those officials on the subject, reached the national capital May 11, 1885. They had interviews with Minister Mariscal of foreign affairs, Carlos Pacheco of Forento, minister of the interior and colonization, and with Pres. Proferio Diaz. The order of the governor of Chihuahua was revoked. When under pressure of enemies he subsequently reaffirmed it, he was removed. Elder Thatcher reached home in June, and in July, 1886, was again called into Mexico to assist Elder Erastus Snow, who had been given charge of the settlement of our colony there, and to help in adjusting titles of purchases already made and to purchase other lands. This work was promptly seen to, Elder Thatcher again visiting the national capital in October, and while there, in company with Elder Snow, arrangements were made that resulted in the purchase of Corrales Basin, including Hop and Strawberry valleys, comprising nearly 75,000 acres of timber, grazing and agricultural lands. The young colony needing machinery, Elder Thatcher visited St. David and the Gila settlements in January, 1887, and securing some assistance went to St. Louis and purchased a 25- horse-power engine, boiler and saw mill, shingle mill, sash mill and a combined planer and molder, all of which were put in operation and which, with cattle and necessary wagons, tools, etc., cost some $6,000. Elder Thatcher dedicated the Juarez townsite on the request of Apostle Snow, Jan. 1, 1887. Later he explored somewhat extensively in the Sierra Madre Mountains. For a number of years he acted as Pres. Wilford Woodruff's assistant in the superintendency of the Young Men's Mutual Improvement Associations, and was also an earnest writer for the "Contributor." Not being in harmony with his brethren of the Twelve Apostles, Elder Thatcher was not sustained in his position as one of the Twelve at the general conference of the Church held in April, 1896. The vacancy caused thereby in the Council of the Twelve Apostles was filled in October, 1898. Though deprived of his position in the Priesthood, Bro. Thatcher remains true to the gospel of Jesus Christ and frequently bears strong and faithful testimonies to the divinity of the great Latter-day Work.
THATCHER, Moses, a member of the Council of Twelve Apostles from 1879 to 1896, is the sixth of the eight sons of Hezekiah Thatcher and Alley Kitchen and was born in Sangamon county, 111., Feb. 2. 1842. Pending the final expulsion of the Saints from Nauvoo, and while his father was constantly engaged in defending his leading brethren from the encroachments of persecuting and despoiling bands of unscrupulous men, the earliest reflections of the boy were rudely awakened by mobs repeatedly threatening to burn the house from over the head of his defenseless mother, who, with her children, was kept in constant dread, during those troublous times when many fled by the light of their burning dwellings. But relief was found, even at the tender age of four years, in contemplating the goodness of God, as in contrast with the wickedness of man. Thus, early religious impressions were made in the heart of the child, who from a distance watched the sunlight play on the spire of the Nauvoo Temple and thought the brightness emanated from God's holy angels. His memory faintly grasps the misery, sickness ana death that hung like a cloud over the wandering camps of an expelled people. But the hot sands that blistered his feet when walking the sun-scorched plains, while lolling cattle hauled their heavy loads towards the setting sun, as they wearily followed the trail of the pioneers, are still remembered. The snows and frosts of the winter of 1847- 48 and the hunger that gnawed for a whole year as he herded sheep and digged roots, are not forgotten; nor are other early valley scenes, wherein Indians caught the bleating lambs of his flock with their rawhide ropes and enforced an exchange of their cricket-pies for the boy's corn-cakes. The first feast held in the "Old Fort" was not only deeply impressed upon his mind by the thought that all, for at least one meal, would have enough to eat, but vividly so by the death of a playmate who was crushed that day by a log rolling down the sheds of a saw pit. During that season, "roasting-ears" were by the boys esteemed a luxury, whose quantity seemed never to equal the quality. With other members of his father's family, Moses was taken to California in the spring of 1849, reaching what is now Sacramento city in June of that year. It was then only a village of rude huts and tents. Going to the mining regions near Auburn, he became quite a capitalist, frequently receiving from travelers from one to five dollars for riding a horse to water. His father kept an eating house on the Auburn road, and silver dollars sewn up in gunny sacks and thrust under beds, unprotected from thieves, saved by the walls of a canvas house, were common sights to him in those times, when "Judge Lynch" tried, convicted and hanged the robber, all in one day. No safes, vaults and iron boxes wert needed when pork and beans wert Worth a dollar a pound and the forfeiture of life was the price for stealing. Having followed close on the heels of the pioneers, he attended his first school when eleven years of age. Being large for his years and awkward, his bashfulness and the knowledge that boys much younger than he were educationally far in advance of him, became sources of daily annoyance and humiliation, but did not discourage him. Seeking learning earnestly he made rapid advancement and quickly laid a foundation for a good common school education. When not at school his experience as a practical miner consisted chiefly in extracting moss and gold from the crevices of rocks along the banks of the American river, into which the floods had made deposits. His implements consisted of a butcher-knife and a milk pan. With the former he extracted the moss-bound gold and with the latter he washed away foreign substances, while the cows in his charge grazed near by. The reward frequently amounted, to several dollars per day. During evenings he had often listened with rapt attention to religious discussions between traveling ministers of various sects and his mother. His father being a man of few words, seldom engaged in extended conversations on religious or other subjects; but the boy used to marvel at the ease with which his mother confused and silenced professed teachers, who frequently demonstrated their utter ignorance of the holy Scriptures, with which his mother was so familiar. The Elders on their way to missions often called upon and received aid from the father of Moses, who, when the* held meetings, attended with delight; for the principles of the gospel sounded like sweet music to him, and often, when they portrayed the truth by the power of God, the spirit bore testimony, and he felt that he had known that before. Thus, the divine gospel message falling on his ears sunk into his heart, not as something new, but as something beautiful, priceless, eternal and known before. When, therefore, Elders Henry G. Boyle, David M. Stewart and William H. Shearman came with authority to baptize as well as preach, he embraced the truth, being baptized In the Rio Puta. Yolo county, Cal.. Dec. 29, 1856, by Elder Boyle, who also confirmed him the evening of the same day, and on March 23rd following ordained him an Elder. One month later he was called to fill a mission and became the companion of Elder Boyle. He was then fifteen years of age— a beardless boy. To undertake to preach to many who knew' him as a rider of wild horses and the lassoer of wilder calves, was a task for which he felt himself wholly unqualified, and the very thought of attempting it made him III In a small meeting of Saints he had tried, by request, to express gratitude for the restoration of the gospel; and while he felt that If he did not praise God, the very stones must, yet when he attempted to speak, not a word could he utter. His two elder brothers having been assigned to missions in another part of the State, and his father, mother and other brothers and sisters having arranged to gather to Zion, his feelings were indescribable. A sense of loneliness and of dread seemed to unnerve and utterly prostrate him. It was to the boy an hour of supreme trial, one in which it seemed to him his heart would fail, and yet, in that hour of weakness, he was taught reliance on the Lord, who was able to make the weak strong for His glory and for the salvation of men. Moses had plead with Elder Boyle not to call him to preach or pray in public, saying that if he could be excused from that, he would be Brother Boyle's obedient and willing servant, blacking his boots, waiting on him, caring for his horse and in every possible manner rendering himself useful to his friend. For several weeks his appeals were regarded mercifully, when, having attended a Methodist meeting, the Saints and especially the characters of the Prophets, Joseph Smith and Brigham Young, were cruelly and unmercifully vilified by the minister, one Reverend Blythe. Being the only one of the faith present, Moses was profoundly moved and in humble, earnest inward prayer besought the Lord to manifest to him his duty and give him strength to perform it. In answer he was impressed to reply. Securing permission to speak, the spirit of God came upon him powerfully, and, without the least hesitation or manifestation of timidity, he disproved many of the assertions of the "reverend" vilifier and confounded and put him to shame; so much so, that swelling with wrath and high sounding words, Blythe exclaimed, with a sneer, that he was grieved and astonished that one so young and apparently good, should admit himself to be a "Mormon." Whereupon Moses replied: "I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to all who believe." And further said he, "Christ declared that those who believed on Him should do the works He did and greater works, because He went to the Father. Now our Reverend friend has declared that such works are done away, being no longer necessary, and that all who claim to do them or any part of them are impostors; does it not follow, therefore, that he is no believer in Christ. Judge ye between the Lord and this Reverend gentleman claiming In His name to be a teacher. The sheep knowing the voice of their shepherd will not follow strangers seeking to lead them astray." Thus did the Almighty with the weak confound the mighty, vindicate truth and unmistakably demonstrate that, however inadequate the instrument, He was able to make truth triumph over error. Thereafter Moses made the Lord the "rock of his refuge," and, as the boy-missionary, preached as earnestly, as fearlessly and as effectively as at any time since. Wrapt in the spirit he sometimes spoke for an hour, often correctly quoting Scripture he had never read, the words and sentences, as he declared, appearing before his spiritual eyes, were read, as from an open book. The first mission was terminated by the "call home" pending the approach to Utah of the U. S. army. John B., Aaron D. and Moses Thatcher, using means left by their father, fitted up teams and wagons, provided themselves with arms and ammunition, and started from Yolo county Oct. 14, 1857, for Salt Lake City, via the coast route to San Bernardino, thence across the deserts; the season, being too far advanced to undertake the journey via the Carson and Humboldt routes. The party reached Salt Lake City, Jan. 1, 1858. Joseph W. Thatcher, the eldest brother of Moses, had been sent on a mission to aid in establishing a settlement on Salmon river. John B., Aaron D. and Geo. W. Thatcher joined the Utah militia 'and served in Echo and other parts of the Territory, while Moses, not yet sixteen years of age, went to school, and, after the establishment of Camp Floyd, became a member of the special police force of Salt Lake City and did ser vice as night street guard. He went south in the move as far as Payson, accompanied his father and others to Cache valley in the winter of 1860 and assisted in locating canal and mill sites and labored during the spring and summer of that year in getting out timber for the Union Mills. During the winter of 1860-61 he attended the University of Deseret, Prof. Orson Pratt, jun. and James Cobb, being his instructors. In April, 1861, he was married to Miss Lettie Farr by her uncle Lorin Fan and was sealed to her by Pres. Brigham Young, in the autumn of the same year. He had been previously ordained a Seventy by Pres. Brigham Young and was attached to the Second quorum. He located in Cache valley shortly after his marriage, built the first frame house in Logan and was given a mission by Bishop Peter Maughan to herd cattle on the Promontory during the winter of 1861-62. He was one of the "minute men" under Captain Thos. E. Ricks, and for several years held himself ready day and night to protect the lives and property oi citizens. In the discharge of that duty he frequently guarded horses all night, and assisted in apprehending some Indians who had killed several brethren at Smithfield. When the county was organized into Cache Military District he was elected captain of fifty cavalry men, was promoted subsequently and served on the staff of Col. Thos. E. Ricks, and later on that of Gen. Hydt. He became second salesman in the firm of N. S. Ransohoff & Co., at Sail Lake City. Having made himself familiar with the details of a general mercantile business, he returned to Logan and engaged in that line with his father. During the winter of 1865-66 Bishop Peter Maughan called him on a mission to Salt Lake City to acquire the art of telegraphy; but in the spring of the latter year Pres. Young notified him of his wish, that he should fill a mission to Europe. For that mission Pres. Young personally blessed and set him apart. He left home in April, 1866, and returned August, 1868. During his absence on that mission he presided first over the Cheltenham, then over the Birmingham conference. Owing to exposure his health was considerably impaired; but his work was successful. On his return he again entered the mercantile field, his father and he forming the firm of "Thatcher & Son." Their business, with the counsel of Apostle Ezra T. Benson and Bishop Maughan, was consolidated with that of Wm. H. Shearman, and the Logan Co-operative Institution was incorporated, he becoming its general manager. Later the Logan Institution became a branch of the parent Z. C. M. I. of Salt Lake City, and he was its superintendent until 1879. Upon the organization of the Utah Northern Railroad Company, in August, 1870, he was chosen a director and secretary and subsequently became superintendent a] well. Immediately on his return from his British mission he was elected superintendent of the Cache Valley Sunday Schools, continuing in that calling until April, 1877. He served Cache and Rich counties ten years in the Territorial legislative council and was an active member of the Constitutional convention of 1872, and became one of the delegates authorized to present the State Constitution to Congress, praying that honorable body to pass an enabling act admitting the Territory of Utah into the Union as a State. When Pres. Young organized the Cache Valley Stake of Zion, May 21, 1877, he nominated Elder Thatcher for the presidency. Being unanimously sustained, Pres. Young set him apart and blessed him for that calling and office. He held that position until April, 1879, when he was called to fill the vacancy in the Quorum of Twelve Apostles, occasioned by the death of Elder Orson Hyde. He was ordained to the Apostleship April 9, 1879, by Pres. John Taylor. During his business experience he organized the Cache Valley Board of Trade and successfully protected the interests of the people, directed the extension of the Utah and Northern Railway, northward from Franklin, Idaho, under its just and equitable co-operative provisions and was largely instrumental in forming Zion's Central Board of Trade, of which Elder John Taylor was president. The latter was organized with the view of harmonizing the business interests of the Territory, advancing the manufacturing, mercantile and agricultural pursuits of the citizens and enhancing their general prosperity by placing as far as possible, without the intervention of "middle men," the products of the country in the hands of consumers, and by securing for home consumption imported goods direct from the manufacturers. Zion's Central Board of Trade was designed to be the hub and the Stake Boards the spokes of a wheel, that in the future must become a positive protective necessity. During the latter part of 1878 and the beginning of 1879 Pres. John Taylor called and authorized Moses Thatcher to organize Stake; Boards of Trade in the southern counties of the Territory and to explain to the officers and members thereof the objects had in view. The work was promptly and thoroughly accomplished. Letters having been received by Pres. Taylor from a Dr. Rhodacanaty, residing in the City of Mexico, enquiring about the principles of the gospel, some of the Church publications were sent him as early as the autumn of 1878, and through these some fifteen or twenty Mexican citizens had come to believe the truths of the gospel, as far as they were informed, respecting them. Considering this matter the Council of Apostles called Elder Thatcher to proceed to Mexico and open the door of salvation to that nation. In company with Elder James Z. Stewart, who joined him at Chicago, and Milton G. Trejo, who joined him at New Orleans, he proceeded to the national capital, leaving Utah Oct. 26, 1879, and, taking steamer at New Orleans, crossed the Gulf of Mexico and reached Vera Cruz (City of the True Cross) Nov. 14th of the same year. The party reached the City of Mexico on the evening of Saturday, Nov. 16tTi, and, being entire strangers, put up at the principal hotel, "The Iturbide." They spent the following Sunday in viewing the cathedral, rebuilt by Cortez on the ruins of the great Aztec temple, and afterwards remodeled and finished A. D. 1631. They also spent a few hours at the "Zocolo," a beautiful public garden fronting the cathedral, and enjoyed the sweet strains of an excellent military brass band. The day was as pleasant and mild as any May day in Utah. During the afternoon Dr. Platino C. Rhodacanaty, a Greek on the side of his father, but of Mexican descent from his mother, called and greeted them warmly. He was found to be a cultured and well educated gentleman. During the past few months he had published a monthly periodical called "Voz del Desierto," advocating the principles of the gospel. On the evening of Tuesday following, Elder Thatcher, on the invitation of Mrs. Foster, attended Minister Foster's reception, in company with Mr. Amos W. Butler, a young ornithologist from Evansville, Indiana, and met there Minister Foster, Major Clark, editor of the "Two Republics," Messrs. Holden and McClay from New York, the secretary of the Minister from Get many, and a number of others—ladies and gentlemen. On invitation of Mrs. Foster he visited, the next day, the private department of the national museum, and in company with herself and guests examined with much interest a fine twenty-fold maguey map, the most valuable of any of the kind extant. It exhibits the migrations of the Aztecs from the regions of the north to Mexico. Some of its hieroglyphic writings resemble those found in the Pearl of Great Price. Other maps showing the City of Mexico before the conquest A. D. 1520, and pictures exhibiting the landing of the Spaniards at Vera Cruz in 1519. as executed by native artists at the time, were found of historical interest, as they had been spread before Montezuma previous to the fall of his empire. In the art gallery a scene of the valley of Mexico, with Popocatepetl in the distance, attracted attention as a gem of art, costing the government of Mexico two thousand dollars. Elders Stewart and Trejo having visited and preached to a number of people, some believed. In the baths of the garden of Olives, located near the fatal causeway "Noche Treste" (Melancholy night), so called because of the disaster to Cortez and his army on Jul> 1, 1520, Elder Thatcher baptized Platino C. Rhodacanaty and Silviano Artiago, the latter a pure Aztec and, therefore, a descendant of Joseph. Six other male members were added to the Church by baptism two days later. At the meeting for confirmation, the objects of the Mexican mission were fully explained by him. At that meeting Elder Thatch er earnestly invoked blessings upon Porferio Diaz, President of the Mexican Republic, upon all constituting the legislative and judicial and administrative departments of the government and upon all the inhabitants of the land, to the end that the honest ana good throughout Mexico, Central and South America, might hear the gospel of Christ and receive the tidings of great joy. Three Elders were ordained and a branch organized at that meeting. Elder Rhodacanaty was authorized to preside over it. By the close of the year sixteen persons had been baptized, the Voice of Warning has been partially translated into the Spanish language, and several articles written and published in the newspapers of the capital, defending the faith and practices of the Saints. During January the Spanish translation of the "Voice of Warning" was completed and the manuscripts placed in the hands of the printer. On the 3rd of that month, while enjoying the grateful shades of the cypress groves of Chapultepec, Elder Thatcher wrote his "Tribute to the Memory of Montezuma." as published in Vol. I, p. 145, of the "Contributor," and which was subsequently dedicated to his friend, the honorable and learned Ygnacio M. Altamirano of pure Aztec blood, and then one of the judges of the supreme court of the Republic, an author of eminence, one of the greatest orators of the age, and in many respects a remarkable man. The New York "Sun" having published an article respecting Elder Thatcher's mission to Mexico, numerous papers of the capital made extracts therefrom and comments thereon, mostly favorable. But that "Two Republics" under the headings, "Yankee Diplomacy," "Filibusterism," and "The Spread of Mormonism," attacked violently the "Mormon" people generally. Through "El Tribuna" Elder Thatcher replied refuting the slanderous stricture of the "Two Republics." Thereafter that paper handled the "Mormon" question more carefully. In the Sunday issue of Jan. 11th "El Monitor Republican," one of the most powerful and influential journals published in Mexico, appeared a ridiculously, scurrilous editorial article about the Saints. It greatly incensed Elder Trejo, who had imagined that those speaking his native tongue would never stoop to vilify the "Mormons," as others had done in the United States and Europe. His hopeful dream having been dispelled, he was exceedingly anxious to hunt up and punish the "Juvenal" editorial author of the defamatory article, but was restrained by counsel given in the interest of patience and moderation. The publication led William Pritchard, an intelligent and educated English gentleman, a newspaper correspondent and magazine author of merit, to seek the acquaintance of the missionaries from Utah. And through his aid. Elders Thatcher and Trejo became acquainted with the wealthy proprietor of "El Monitor Republicano," Signor Vicente Garcia Torres, who wrote for his paper over the nom de plume "Fancrido," while his son used that of "Alcestes," and "Juvenal," proved to be one Senor Eurigre Chavara, who, after a long interview with the Elders, published in the following Sunday's issue an article retracting the scurrilous assertions of the former one and giving an excellent account of the sobriety, honesty, industry and morality of the "Mormons" generally; and Elder Trejo admitted that the result would be more favorable to the cause than any physical chastisement given by him to the writer could possibly have produced. Through favorable and unfavorable newspaper comments and strictures, the replies and retractions, the interests of the "Mormon" mission were greatly forwarded, and the Elders made numerous acquaintances and friends of eminent men, through whom they extended their in fluence to government officials. General Alan G. Greenwood of Roanoke, Virginia, who fought in the war of the rebellion on the side of the South, secured interviews for Elder Thatcher with Senor Sarate, minister of foreign affairs, M. Fernandez Leal, minister of Fomento (public works and of colonization), and Senor Don Carlos Pacheco, minister of war. They found Minister Sarate, a gentleman of about forty years of age, affable, polite and exceedingly graceful, a fine conversationalist, speaking with a slight French intonation, well informed on general topics as upon national governmental affairs. In sympathy with the expressed views of Elder Thatcher, respecting the Mexicans and their ancestors, he spoke feelingly about the high degree of civilization among the Indians of Mexico previous to the Spanish conquest. In Minister Leal the Elders met a man of some fifty years, of commanding presence, strong character, marked features with large Roman nose, grey eyes and bald head, manners cordial, conversation frank. He had visited Utah and greatly admired the pluck of her enterprising and prosperous communities, regarded the "Mormons" as the most successful colonizers in the world; and as such said that Mexico would gladly welcome any of them choosing to make homes in the Republic. Minister Don Carlos Pacheco, the hero of Pueblo, lost a leg and arm while assaulting that city, during the French Intervention. He is a man of indomitable courage, hard to read, nervous temperament and abrupt manners, his half closed eyes seem to see everything. Direct and pointed himself, he requires only the "key words," brooking no detailed explanations; familiar with the history of others, he knows the needs of his own country. War has made of him a physical wreck, yet he is a power in the land, and next to Diaz is the leading government official. He was frank and cordial to Elder Thatcher, to whom he granted the interview, while scores of army officers were waiting, and conferred upon him distinguished honor by freely and voluntarily tendering him letters of introduction and recommendation to the Executives of the various States of the Union, in the event of his desire to visit them. Later Elder Thatcher had an extended interview with Senor Ignacio Mariscal, minister of justice, many years the accredited representative of the Mexican government at "Washington, D. C, and at the Court of St. James, now Mexican minister of foreign affairs. He is the ablest statesman and diplomat of the nation without doubt. A brainy man of brilliant attainments and a perfect gentleman, the master of several languages. He is familiar with the history of the Saints from the beginning. The organ of the government officially noticed all these interviews. Through Mr. Pritchard Elder Thatcher became acquainted with Emelio Biebuyck, a Belgian gentleman of influence in Mexico and familiar with Utah affairs, having been thrice in the Territory—the first time when Col. Steptoe was at Salt Lake City. He was personally acquainted with Pres. Young, having enjoyed several pleasant interviews with him. His influence (which was considerable) over the Mexican press was largely due to the connection of his father with the Press Association of Europe. He was a warm advocate of "Mormon" colonization in Mexico, and having a colonization contract with the Mexican government, conceding fret public lands in any State of the Union, eighty dollars subsidy for adults, and forty dollars each for children, twenty years' exemption from military duty and from taxation; free entry from tariff duty on teams, wagons, agricultural implements, building materials and provisions, pending the establishment of the colony and numerous other subventive privileges; he was desirous to endorse the contract to the "Mormon" people with the approval of the government officials. "With the 'Mormons' in Mexico," said Mr. Biebuyck, "will come stable government and consequent peace and prosperity and, therefore, success to my business, and that is all I ask." Having thoroughly reflected upon and prayed about this matter, and feeling strongly impressed that the success of the mission must ultimately largely depend on "Mormon" colonization in Mexico and the careful, judicious gathering thereto of native Saints for care and instruction, it was finally determined that Elder Thatcher should return and, meeting Mr. Biebuyck on a given date, lay the whole matter, with all its bearings, before Pres. Taylor and the Council of Apostles and abide their decision. Having arranged payment for publishing the Voice of Warning, he joined with Elders Stewart and Trejo in dedicating the land of Mexico to the end that the gospel might be spread among her people. They besought the Lord to rid the nation of revolutionary elements and the disposition to shed blood, to break the shackles from the bodies and minds of the poor Lamanites, that they might be free in the law of Christ. And that, as the coming of the Spanish conqueror foreshadowed their bondage, so might the gospel foreshadow their deliverance; that as the first overcame them with the sword, so might the proclamation of divine truth subdue and soften their hearts. To this end blessings upon the state and governmental officials and people were besought, that intrigues, plottings and rebellions might cease, and peace and prosperity reign instead thereof. This accomplished. Elder Thatcher, receiving many expressions of friendship and confidence, leading men assuring him that "Mormon" colonists would be welcome in the Republic, left for Utah Feb. 4, 1880, leaving Elder Stewart in charge of the mission. Reaching Salt Lake City on the 22nd of the same month, he reported to Pres. Taylor, and having on the same day fully explained the causes leading to his return, his action was endorsed by unanimous vote of the Quorum of Apostles. Ten days later Mr. Biebuyck arrived and explained in detail the nature and advantage of his valuable concessions as embodied in his contract with the Mexican government. These being discussed and carefully considered and taken under advisement, the Council finally reached the conclusion that the colonization of Latter-day Saints in Mexico at that time, even under the generous concessions of the contract mentioned, would be premature. Mr. Biebuyck's offer was therefore rejected. He was disappointed and a few days later departed for San Francisco, thence to New York and Europe. During his stay in Salt Lake City, he was a part of the time the guest of Pres. Taylor, who was much pleased with his frank manners, unassuming deportment and general understanding of men and things. During the summer of 1?80 Elder Thatcher visited Chicago and New York on important business matters involving interests of the Church, of the people of Cache valley and of himself. During that trip he went to Virginia and visited relatives there. Returning to Utah he went in company with Apostle Charles C. Rich, Wm. B. Preston. Lorin Farr, his Brother Joseph W. Thatcher and others, to Salt River valley, in Wyoming, where a few families of the Saints had settled. The supervision of settlement in that county having by vote of the Apostles been placed in the care of Elders Rich and Thatcher, the object of their trip was to organize those already settled in the valley. That was accomplished and the name of the valley was changed by vote from Salt River to Star Valley. It had been blessed and dedicated to the Lord for the Saints on August 29, 187S, by Apostle Brigham Young, Moses; Thatcher and William B. Preston, Elder Young offering the prayer. It is one of the finest and most beautiful valleys in the mountains, and is now rapidly filling up with Saints. Having assisted in the organization of the Quorum of the First Presidency of the Church in October, 1880, Elder Thatcher, accompanied by Elder Feramorz L. Young, who had been called on a mission to Mexico, again left Utah, Nov. 17th, and reached the Mexican capital on the evening of Dec. 5, 1880. On the 10th of the same month he presented to the Mexican Geographical Society, for its library, the following Church works in full gilt morocco: Book of Mormon, Doctrine and Covenants. Pearl of Great Price, Key to Theology, Voice of Warning, Spencer's Letters. Hymn Book, Bound Book of Pamphlets, My First Mission, Catechism and String of Pearls. On the 18th he presented a similar set to the National Museum Library and received handsome acknowledgments from the officials of those library organizations. The Voice of Waning in Spanish had been extensively circulated, and 4,000 copies of Elder John Nicholson's "Means of Escape" had been translated, published and mostly distributed. During February. 1881, "El Abogado Christiano," the monthly illustrated organ of the Methodists north, and "Evangelista Mexicano," organ of the same sect south, published articles against the Saints. They were promptly replied to through the daily papers. During February and January Elder Thatcher also wrote a 32-page pamphlet entitled "Divine Origin of the Book of Mormon," which was translated into the Spanish and published. He also wrote a series on the same subject for publication in the "Contributor," drawing evidence principally from historical works—mainly from the early Spanish historians and from Lord Kingsburne's "Mexican Antiquities.' During March, Elder Thatcher wrote "Mormon Polygamy and Christian Monogamy Compared;" treating the subject from a biblical, hygienic, physiological and moral standpoint. It was published in the Spanish language and subsequently appeared in serial form in the "Contributor." Quite a number had been added to the Church since the new year, and a branch was organized at Ozumba, at the base of Popocatepetl, 40 miles from the capital. On April 6, 1881, conference—the first Latter-day Saint gathering of the kind, in Mexico—was held on that mountain about seventeen thousand feet above sea level. It required a day and a. half of great exertion to reach the point, but all were richly repaid. "The rich may find the Lord in temples, buy the poor can find Him on the mountains." Elder Thatcher also published several thousand copies of Elder Stewart's "Coming of the Messiah" and widely distributed them. During the summer the Elders continued to add new members to the Church; on one occasion Elder Thatcher baptized eight persons. Success created some animosity and jealousy, and as a result a plot was formed to test the divinity of the Elders' calling and discipleship by means of poison. One party agreed to furnish the poison, the other was to place it in the water from which the Elders drank. The heart of the latter failing him, he came to Elder Thatcher and confessed the whole thing. Elder Thatcher was released from this mission in August, notice being received by telegraphic message on the 6th of that month. Sixty-one persons had been baptized. Accompanied by Elder Feramorz L. Young, he left the City of Mexico for home, via Vera Cruz, Havana and New York. Elder Young was ill, it was thought with malarial fever but the disease developing into typhoid pneumonia, he died on the night of Sept. 27th, between Havana and the coast of Florida. There being insufficient ice on board the steamer to preserve the body, the weather being extremely oppressive, and no means of embalming, necessity compelled his burial at sea, which was done on the following day at 1 p. m., within about twenty miles of the coast of Florida, in Lat. 27, Long. 29. The care and subsequent death of his young missionary companion, and his burial at sea far from his mother, relatives and friends, was a trial under which Elder Thatcher's physical and mental powers encountered a test that greatly impaired his health and depressed his spirits. He reached home Oct. 8th, bringing with him Fernanda Lara, a young Mexican convert. While in the council of the legislative assembly and pending the passage of the Edmunds bill, Elder Thatcher was called to Chicago, New York and Washington, D. C, being accompanied by Elder John Henry Smith. They carried with them numerously signed petitions asking Congress to pass no further prescriptive laws against Utah's people before sending a commission of investigation. They reached "Washington Feb. 23, 1882; returned and attended the April conference of the Church. At the following October Conference Elder Thatcher was called, in connection with Elder Erastus Snow, to explore in Mexico with the view of finding and purchasing some place suitable for a settlement of our people in that republic. They explored the head-waters of the Rio San Pedro and examined the San Bernidun Ranch and one of the tributaries of the Bivispa and Yagine rivers in Sonora. Elder Snow, owing to illness, having returned home early in January, Elder Thatcher took a small company and a guide and explored the Santa Cruz, Cocosperu and Magdalina valleys. He expected to cross Into Mexico at La Noria, near San Raphael, but finding no Mexican custom-house there, he had to go out of the way, nearly one hundred miles, to Nogales. The guide was greatly annoyed by reason thereof and desired the company to go in without the necessary official permit, but his wishes were not complied with. Later, the party learned that fifteen Mexican citizens had been killed by Apaches on the road, as near as could be calculated, at the point where the company would have been about the hour of the same day when the killing was done. Elder Thatcher returned to Utah in February, 1883, and in July following went on a mission to the northern Indians, having for missionary companions Elders Wm. B. Preston and others. They traveled via Beaver canyon, the Yellowstone National Park, down the Yellowstone river and across the Stillwater and Rosebud rivers, visiting the Crow Indians of the latter place, delivering to some of the chiefs the message of peace and advising obedience and industry. They crossed the country mainly on an Indian trail to the Wind river, Washakie Agency, where council was held and similar advice given to the leading men. The party returned in September, having traveled some twelve hundred and fifty miles. In December, 1883, Elder Thatcher was called to assist Delegate Caine at Washington, D. C, by soliciting the influence of personal friends and through them that of influential parties. He left home Jan. 4th, and returned early in April, 1884. In October of the same year he filled another mission to the Shoshones, who were disposed to be turbulent, sent presents and word, urging Washakie and his people to be at peace and not war. The advice was observed. In January, 1885, he accompanied Pres. Taylor and party to Arizona and Mexico, and again explored on the Magdalena river in Sonora. He was appointed chairman of an exploring and purchasing committer of lands in Mexico, Pres. A. F. MacDonald, Christopher Layton, Jesse N. Smith and Lot Smith being the other members of the committee. He reached home Jan. 27th, assisted in gathering funds, and ten days later, started again for Mexico, going into Chihuahua, reached Ascension, on the Rio Casas Grandes Feb. 20th, found several families of Saints there from Arizona, who, having received the impression that a purchase had been made in Chihuahua, came there by reason of the violent persecutions of courts, then prevailing in Arizona. He went to San Jose on the Mexican Central Railway, thence to El Paso, Texas. In company with Elder McDonald, Anton Andersen, and Mr. Glenn (surveyor), explored the upper Rio Janas, in the Sierra Madres, and visited the strongholds of the Apache chiefs, "Victoria" and "Ju" and saw their fortifications and caves, in which they felt and wen secure. They ascended "Cook's Peak" and saw the Rio Virdie valleys and Corales Basin, since purchased. Elder Thatcher made himself familiar with Mexican land matters and gained knowledge respecting property for sale; located Saints and leased lands and returned. Under the influence of Americans at the City of Chihuahua the governor of the State issued, in April, an order of expulsion against the Saints on the Rio Casas Grandes. Through the efforts of Elders Teasdale and MacDonald the executive was appealed to and finally consented to have the matter referred to the national officials at the capital. Elders Brigham Young and Thatcher being called to confer with those officials on the subject, reached the national capital May 11, 1885. They had interviews with Minister Mariscal of foreign affairs, Carlos Pacheco of Forento, minister of the interior and colonization, and with Pres. Proferio Diaz. The order of the governor of Chihuahua was revoked. When under pressure of enemies he subsequently reaffirmed it, he was removed. Elder Thatcher reached home in June, and in July, 1886, was again called into Mexico to assist Elder Erastus Snow, who had been given charge of the settlement of our colony there, and to help in adjusting titles of purchases already made and to purchase other lands. This work was promptly seen to, Elder Thatcher again visiting the national capital in October, and while there, in company with Elder Snow, arrangements were made that resulted in the purchase of Corrales Basin, including Hop and Strawberry valleys, comprising nearly 75,000 acres of timber, grazing and agricultural lands. The young colony needing machinery, Elder Thatcher visited St. David and the Gila settlements in January, 1887, and securing some assistance went to St. Louis and purchased a 25- horse-power engine, boiler and saw mill, shingle mill, sash mill and a combined planer and molder, all of which were put in operation and which, with cattle and necessary wagons, tools, etc., cost some $6,000. Elder Thatcher dedicated the Juarez townsite on the request of Apostle Snow, Jan. 1, 1887. Later he explored somewhat extensively in the Sierra Madre Mountains. For a number of years he acted as Pres. Wilford Woodruff's assistant in the superintendency of the Young Men's Mutual Improvement Associations, and was also an earnest writer for the "Contributor." Not being in harmony with his brethren of the Twelve Apostles, Elder Thatcher was not sustained in his position as one of the Twelve at the general conference of the Church held in April, 1896. The vacancy caused thereby in the Council of the Twelve Apostles was filled in October, 1898. Though deprived of his position in the Priesthood, Bro. Thatcher remains true to the gospel of Jesus Christ and frequently bears strong and faithful testimonies to the divinity of the great Latter-day Work.
Jenson, Andrew. "Thatcher, Moses." Biographical Encyclopedia. Volume 3. pg. 791.
THATCHER, Moses, a member of the Council of Twelve Apostles. (Continued from Vol. 1:127.) After losing his position as one of the Twelve Apostles, Brother Thatcher retired to private life, but continued successful in financial affairs. He was summoned to Washington, D. C, to testify before the Senate Committee on Privileges and Elections in the Smoot investigation case, and on that occasion, as on all others, he remained true to his former friends and associates in the Church. He died at his home in Logan, Cache county, Utah, Aug. 21, 1909. The following was published in the "Deseret Evening News" of Aug. 23, 1909: "With the death of Moses Thatcher, one of the prominent and most gifted men of this intermountain region has passed to the great beyond. Thousands of his friends will always hold him in loving remembrance for his splendid work in the missionary field and at home in various offices of responsibility and trust. From the tender age of fifteen years until some years ago, he gave his time and his talents to the work of the Lord, for the propagation of the principles he loved so well and to which he remained faithful to the last. Moses Thatcher's first impressions in connection with the Church date back to the expulsion of the Saints from Nauvoo. He was then but four years of age, but never forgot the cloud that seemed to rest over the wandering people—his people. He never forgot the hardships of the pioneers. He knew what it was to suffer for principles. He knew life in its various phases, from that of a rough mining camp to that of statesman and rulers of nations. And in every position he was successful, for he was earnest and sincere, even if, like every mortal, he at times was mistaken in his judgment. One of the great missions performed by Moses Thatcher was that to Mexico, and the success of it was chiefly due to his wise and well directed efforts. He became the friend of statesmen and gained a hearing by remarkable literary efforts as well as sermons and conversations. His 'Tribute to the Memory of Montezuma' was a truly remarkable article. During this mission Mexico was dedicated to the end that the gospel might spread among her people. In the dedication the Lord was asked to rid the nation of revolutionary elements and the disposition to shed blood; to break the shackles from the bodies and minds of the poor Lamanites, that they might be free in the law of Christ. The Lord was asked that, as the coming of the Spanish conqueror foreshadowed their bondage, so might the gospel foreshadow their deliverance; that, as the first overcame them with the sword, so might the proclamation of divine truth subdue and soften their hearts. The Elders besought the Lord to bestow His blessings upon the State and governmental officials and the people, that intrigues, plottings, and rebellions might cease, and peace and prosperity reign. That the Lord has heard this prayer, inspired by His own Spirit, is evident in the prosperity and progress of the Diaz regime. Of late years Moses Thatcher has not enjoyed good health. He has been a patient sufferer, and his death, no doubt, came as a welcome release."
THATCHER, Moses, a member of the Council of Twelve Apostles. (Continued from Vol. 1:127.) After losing his position as one of the Twelve Apostles, Brother Thatcher retired to private life, but continued successful in financial affairs. He was summoned to Washington, D. C, to testify before the Senate Committee on Privileges and Elections in the Smoot investigation case, and on that occasion, as on all others, he remained true to his former friends and associates in the Church. He died at his home in Logan, Cache county, Utah, Aug. 21, 1909. The following was published in the "Deseret Evening News" of Aug. 23, 1909: "With the death of Moses Thatcher, one of the prominent and most gifted men of this intermountain region has passed to the great beyond. Thousands of his friends will always hold him in loving remembrance for his splendid work in the missionary field and at home in various offices of responsibility and trust. From the tender age of fifteen years until some years ago, he gave his time and his talents to the work of the Lord, for the propagation of the principles he loved so well and to which he remained faithful to the last. Moses Thatcher's first impressions in connection with the Church date back to the expulsion of the Saints from Nauvoo. He was then but four years of age, but never forgot the cloud that seemed to rest over the wandering people—his people. He never forgot the hardships of the pioneers. He knew what it was to suffer for principles. He knew life in its various phases, from that of a rough mining camp to that of statesman and rulers of nations. And in every position he was successful, for he was earnest and sincere, even if, like every mortal, he at times was mistaken in his judgment. One of the great missions performed by Moses Thatcher was that to Mexico, and the success of it was chiefly due to his wise and well directed efforts. He became the friend of statesmen and gained a hearing by remarkable literary efforts as well as sermons and conversations. His 'Tribute to the Memory of Montezuma' was a truly remarkable article. During this mission Mexico was dedicated to the end that the gospel might spread among her people. In the dedication the Lord was asked to rid the nation of revolutionary elements and the disposition to shed blood; to break the shackles from the bodies and minds of the poor Lamanites, that they might be free in the law of Christ. The Lord was asked that, as the coming of the Spanish conqueror foreshadowed their bondage, so might the gospel foreshadow their deliverance; that, as the first overcame them with the sword, so might the proclamation of divine truth subdue and soften their hearts. The Elders besought the Lord to bestow His blessings upon the State and governmental officials and the people, that intrigues, plottings, and rebellions might cease, and peace and prosperity reign. That the Lord has heard this prayer, inspired by His own Spirit, is evident in the prosperity and progress of the Diaz regime. Of late years Moses Thatcher has not enjoyed good health. He has been a patient sufferer, and his death, no doubt, came as a welcome release."
Jenson, Andrew. "Thatcher, Moses." Biographical Encyclopedia. Volume 4. pg. 348.
THATCHER, Moses, president of the Mexican Mission from 1879 to 1880, and from 1880 to 1881. (See Bio. Ency., Vol. 1, p. 127. also Vol. 3, p. 791.)
THATCHER, Moses, president of the Mexican Mission from 1879 to 1880, and from 1880 to 1881. (See Bio. Ency., Vol. 1, p. 127. also Vol. 3, p. 791.)
"Hon. Moses Thatcher." Improvement Era. October 1909. pg. 989, 1006-1008.
HON. MOSES THATCHER Moses Thatcher.—On Saturday, August 21, 1909, Hon. Moses Thatcher died at his home in Logan City, Utah. He was born in Sangamon county, Illinois February 2, 1842. His childhood was spent in Nauvoo during the troubles between the Latter-day Saints and the mobs in that city and surroundings. With his father, Hezekiah Thatcher, he crossed the plains in 1847. They did not set. tie in Utah, but went to California during the rush for gold in the days of 1849. The family settled in Yolo county, California, where they engaged in cattle raising and in searching for the precious metal. His father kept an eating house in a small mining camp, and through the influence of some "Mormon" elders he was baptized into the Church in 1856, and in the year following was ordained an elder and sent out to preach through the mining districts in the vicinity of Auburn. It was about this time that Johnston's army came to Utah, and all the Saints were called home. The Thatchers, with others, set out for Utah, Moses and his four brothers with them. The brothers joined the Utah militia, and Moses served as night-guard on the special police force of Salt Lake. In the winter of 1860, he joined his father who came out from California in the meantime to his sons in Utah, and became a pioneer of Cache valley, where Moses lived almost continuously the remainder of his life. In 1861 he attended the University of Deseret, now Utah, and in the summer of that year married Miss Lettie Farr, a niece of the late Lorin Farr, the first mayor of Ogden. From 1861 until recent years he was identified with the religious and political history of the community, being a zealous worker for the Church. He was ordained a Seventy by President Brigham Young in 1861. In the protection of the settlements of Cache from Indians, he served as a "minute man" in the company of Captain Thomas E. Ricks, and when later the county was organized into the Cache Military district he became a captain of a company of fifty cavalrymen, and afterward served on the staffs of Colonel Ricks and General Hyde. He served a short time as an employee in a mercantile house in Salt Lake, but soon returned to Logan and became associated with his father in the mercantile business under the firm name of Thatcher & Son. He went to Salt Lake City in 1862 to learn telegraphy, but shortly thereafter was sent to Europe on a mission. After two years he returned and reentered the mercantile business in Logan, and became manager of the co-op. institution there, which was afterwards merged with Z. CM I., becoming the Logan branch, of which Moses Thatcher continued manager until 1879. In 1870 he was elected a director of the Utah Northern Railway which company built the road from Ogden to Logan. He later became superintendent of the line, and while acting in that capacity built lines into Idaho. For ten years he represented Cache and Rich Counties in the Territorial Legislature and later advocated statehood for Utah, laboring diligently to secure the admission of our state into the Union- In 1895-6 he took an active part in Democratic politics, being at that time the choice of his party in convention for United States Senator. At about this time a difference of opinion arose between him and the Quorum of the Twelve, on politics and other affairs, and at the April Conference, in 1896, he was not sustained as a member of his quorum to which he had been selected and ordained April 9, 1879, by President John Taylor. In the fall of the same year he was candidate for United States Senator from Utah but was defeated; but again tendered the nomination by a majority of the legislature, in 1898, which he declined to accept. Since that time he had not been active in public life. His health has been poor and he devoted his entire time to his business interests in Logan where he was president of the Thatcher Brothers Bank and the Utah Farmers Loan Association, and president and manager of the Thatcher Milling and Elevator Company. When the Cache Valley Stake of the Church was organized, in 1877, he was chosen president of the stake and held that position and the confidence of the people until in 1879, when he was chosen a member of the Quorum of Twelve. While a member of that Quorum he pioneered the first party of ''Mormon" missionaries into the republic of Mexico where, under his leadership, prominent colonies have been established, and continued until the present. In all he made twenty-three visits to Mexico during the seventeen years that he acted in the quorum of the Apostles, traveling on an average of 18,000 miles a year. Moses Thatcher was dearly beloved by the people of Cache valley and generally respected and admired throughout Utah and the intermountain country. He acted for many years as assistant superintendent in the General Superintendency of the Y. M. M. I. A. He possessed marked talent as a writer and speaker. His writings on "Confidence" and "Mexico and the Mexicans" which appeared in the early volumes of the Contributor are fine examples of his ability to produce good literature. His action in accepting the decision of his brethren, by which he retained his membership in the Church but was dropped from all activity in the priesthood, goes far to prove that he dearly valued that membership; for, while he accepted the decision, it is evident he was never reconciled to it. |
Born February 2, 1842; Died August 21, 1909.
|
Moses Thatcher
“And that law of the land which is constitutional
…. is justifiable before me.” -D&C 98:5
…. is justifiable before me.” -D&C 98:5
Ordained: 9 April 1879 at age 37 by John Taylor
Released from the Quorum: 6 April 1896
Biography
Moses Thatcher was born the ninth of fourteen children to Hezekiah Thatcher and Alena (Alley) Kitchen on 2 February 1842 in Sangamon County, Illinois. His father was a convert to the Church and fought against the mob violence in Nauvoo before ultimately crossing the plains in the second pioneer company. Moses was four years old when they arrived in the Salt Lake Valley. The family suffered under the deprivations required by the pioneers. Moses described,
I remember as a child, the pains and sorrows of those days of destitution when the aged and the young together walked weary miles with blistered feet in the hot sands that formed a part of the wilderness which stretched out between the so-called civilization and the place of peace and rest, so much desired by our people. Heat and cold, hunger and thirst, were each and all forgotten in the intense desire to be free from the cruel persecution of our enemies. We asked for neither riches nor fame, but around the camp fires at night the people were inspired with but one prayer during the weary days of that long journey – it was for peace and rest – freedom to worship God without being molested, without being persecuted by cruel, relentless enemies. For the enjoyment of these blessings we were willing to forego the comforts of life, associate with savages, and dig roots with which to keep body and soul together, as many of us had to do. (Volume 23 1882, 196-214)
The family did not stay long in the Salt Lake area. Moses describes the early difficulties they had by remembering being hungry for an entire year. He also described incidents where Indians caught one of the lambs under his charge and held it hostage until Moses would exchange his corn cake for one of their cricket pies.
In the light of these deprivations, the family relocated to Sacramento, California as part of the gold rush of 1849, where Moses’ father opened a boarding house. Young Moses learned many different ways to help earn money for himself and his family. He learned to lead travelers’ horses to water for a fee. He also learned to extract gold deposits covered in moss from along the banks of the American river with a butcher knife and a milk pan, while the cows he was tending grazed nearby.
However, with the difficult financial situation of his family, Moses didn’t have an opportunity to attend school until he was eleven years old. He was large for his age and felt awkward attending the country school with children several years younger than himself who far out-distanced him in knowledge. He worked hard, however, to catch up to his peers.
Many traveling ministers of different sects often exchanged ideas with Moses’ mother, who was invariably able to silence the professed teachers with her superior knowledge of the Bible. Elders on their way to missions often called upon and received aid from Moses’ father. The family delighted in hearing the elders preach and Moses’ testimony began to grow.
He describes receiving a testimony as follows:
When less than fifteen years of age an humble, unlearned (in the knowledge of the world) Elder promised me in the name of the Lord that if I would obey the first principles of the Gospel as taught and administered in the days of Jesus, I should know whether the doctrine was of God. I obeyed and proved his words true. I received a testimony and the spirit of prophecy. Not from Joseph Smith or Brigham Young or John Taylor, but from God. (Volume 26 1885, 303-315)
Missionaries from the church visited the Thatcher family again in 1856, this time with power to baptize, and baptized Moses and several of his brothers. Moses, at age 15, was ordained an elder three months after his baptism and was called as a missionary to labor with the elders in the area. The following is an account from the Latter-Day Saint Biographical Encyclopedia about how his tongue was loosed on this initial mission.
One month later he was called to fill a mission and became the companion of Elder Boyle. He was then fifteen years of age—a beardless boy. To undertake to preach to many who knew him as a rider of wild horses and the lassooer of wilder calves, was a task for which he felt himself wholly unqualified, and the very thought of attempting it made him ill. In a small meeting of Saints he had tried, by request, to express gratitude for the restoration of the gospel; and while he felt that if he did not praise God, the very stones must, yet when he attempted to speak, not a word could he utter. … Moses had plead with Elder Boyle not to call him to preach or pray in public, saying that if he could be excused from that, he would be Brother Boyle’s obedient and willing servant, blacking his boots, waiting on him, caring for his horse and in every possible manner rendering himself useful to his friend. For several weeks his appeals were regarded mercifully, when, having attended a Methodist meeting, the Saints and especially the characters of the Prophets, Joseph Smith and Brigham Young, were cruelly and unmercifully vilified by the minister, one Reverend Blythe. Being the only one of the faith present, Moses was profoundly moved and in humble, earnest inward prayer besought the Lord to manifest to him his duty and give him strength to perform it. In answer he was impressed to reply. Securing permission to speak, the spirit of God came upon him powerfully, and, without the least hesitation or manifestation of timidity, he disproved many of the assertions of the “reverend” vilifier and confounded and put him to shame; so much so, that swelling with wrath and high sounding words, Blythe exclaimed, with a sneer, that he was grieved and astonished that one so young and apparently good, should admit himself to be a “Mormon.” Whereupon Moses replied: “I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to all who believe.” … Thereafter Moses made the Lord the “rock of his refuge,” and as the boy-missionary, preached as earnestly, as fearlessly and as effectively as at any time since. Wrapt in the spirit he sometimes spoke for an hour, often correctly quoting Scripture he had never read, and words and sentences, as he declared, appearing before his spiritual eyes, were read, as from an open book. (Jenson, Latter-Day Saint Biographical Encyclopedia 1901, 128-129)
Moses Thatcher described this mission as the time when he “received a knowledge from God of the divinity of this work” and that testimony never left him. (Thatcher, The Latter-day Saints' Millennial Star 1879, 706)
1857 saw the beginning of the Utah War and the recall of all the Saints to Utah for protection. The family relocated to the Salt Lake Valley where Moses was able to attain a better education. Possibly because of his experiences there, Elder Thatcher later said, “It is our duty, as young men, as middle aged men and as aged men to bestow great care and attention on the education of the young.” (Volume 20 1879, 192-195)
While enrolled at the University of Deseret, he married Celestia Ann (Lettie) Farr, 7 April 1861, at age 19 and was ordained a Seventy by Brigham Young. Shortly thereafter he built the first frame house in Logan and relocated there with his bride, where he began married life by herding cattle. He also served as one of the “minute men” of the militia, being ready to defend his home and those of others night and day. He was later elected captain of fifty cavalry men in the Cache Military District. He worked as a salesman at N. S. Ransohoff & Co. in Salt Lake City, and returned to Logan after learning as much as he could about the mercantile business.
Then, in 1865, he was called on a mission to Salt Lake City to learn telegraphy, but this was interrupted by a call to his first foreign mission to Europe in April 1866, having been personally set apart by President Brigham Young. He presided over Cheltenham and Birmingham, England, returning in 1868.
Following his mission, he entered the mercantile business, forming the company Thatcher & Son with his father, which later became the Logan Co-op with Moses Thatcher as its manager, and later still, a branch of ZCMI. In 1870, the Utah Northern Railway was organized with Moses as director and secretary, later superintendent. He was also chosen superintendent of the Cache Valley Sunday Schools, where he served until April 1877. He served in the territorial legislative council and worked as a member of the constitutional convention of 1872. At the organization of the Cache Valley Stake in May 1877, Moses Thatcher was called and set apart as President of the Stake by Brigham Young, a position he held until his call to the apostleship.
On 16 February 1878, Moses Thatcher married his second wife, Lydia Ann Clayton.
Elder Thatcher was called as an apostle at age 37 in April of 1879 to fill a vacancy created by the death of Orson Hyde. From the time of his call until his release, he authored a number of articles for the official Church publication The Contributor. He was called to go to Mexico shortly after his call to the apostleship, where he opened the Mexican Mission accompanied by Elders Stewart and Trejo, two of the original missionaries to Mexico. By the end of 1879, 16 people had been baptized in Mexico. He also organized the publication of the Voice of Warning, a periodical on the doctrines of the Church, and supervised the translation of the Book of Mormon by Elders Stewart and Trejo.
After meeting with a certain Mr. Emelio Biebuyck, a Belgian gentleman of influence and experienced with colonization, Elder Thatcher felt impressed to propose the colonization of the Saints in Mexico to President John Taylor. The idea was considered a good one, but premature. After a short visit to the eastern United States and Star Valley, Wyoming, Elder Thatcher returned to Mexico to continue the work there. He oversaw the publication of a 32-page pamphlet entitled “Divine Origin of the Book of Mormon,” translated into Spanish. He was released in August 1881, having baptized 61 people, and returned to Utah accompanied by Fernando A. Lara and Feramorz L. Young by ship. Feramorz Young became quite ill on the journey and died of typhoid fever, ultimately being buried at sea somewhere off the coast of Florida, of which Elder Thatcher gave a detailed report in general conference.
Of this time, Elder Thatcher said, “...we feel that a good work, a great work, will be accomplished in the Republic of Mexico,” showing that he possessed the Spirit of Prophecy. (Thatcher 1880, 15) He was impressed by the knowledge of the native people of many Old Testament happenings, and felt certain that they were descendants of the Lamanites. One could say that this attitude toward the Mexican people was unusual also considering that he was not free to proclaim the gospel during his visit there, as he described, “there not being so much religious liberty there as many supposed.” (Thatcher, The Latter-day Saints' Millennial Star 1881, 756)
Between 1879 and 1887, Elder Thatcher was alternately sent to Mexico, preaching the gospel, meeting with government officials and organizing colonies; to Washington DC to plead the case of the Saints regarding the Edmunds Act and working for the statehood of Utah; and as a missionary to various Indian tribes in Wyoming and the surrounding areas. Healso served for years as assistant superintendent of the Young Men’s Mutual Improvement Association under Superintendent Wilford Woodruff.
One example of his work in Mexico occurred in 1885. After Elder Thatcher had supervised the purchase of land to establish a colony in Chihuahua, the governor of Chihuahua issued an expulsion order of the Americans living there, but was persuaded to defer to a higher authority. Elder Thatcher and Brigham Young then traveled to Mexico City and had interviews with the Minister of Foreign Affairs and the Minister of the Interior and Colonization on the subject as well as President Proferio Diaz, President of the country. The order from the governor of Chihuahua was revoked, and the governor later removed from office for refusing to heed the counsel of his superiors.
Between his trips to Mexico, he married his third wife, Georgianna Snow, daughter of Erastus Snow, 31 August 1885 in St. George.
Just as many general authorities of the day, Moses Thatcher was arrested in 1887 for unlawful cohabitation, but was later discharged for lack of evidence. To get through this time, Elder Thatcher put his trust in God. “However much we may dread imprisonment and death, God is stronger than all and will bring us safely through.” (Thatcher, The Latter-day Saints' Millennial Star 1889, 723)
Later in life, Elder Thatcher spent much of his time dealing in politics, traveling several times back and forth to Washington DC to lobby Utah's statehood. Partly due to his hard work in drafting the constitution, Utah was admitted to the Union in 1896.
Elder Thatcher was a passionate democrat and even once “proclaimed Satan the author of the Republican Party, prompting a curt rejoinder by Joseph F. Smith and John Henry Smith.” (Britton 1999, "When God Speaks")
Politics played a large role in the culture and mood of the area, being stirred up by Utah's imminent admittance as a state. In fact,
When Joseph F. Smith made a pro-Republican speech in the Assembly Hall in October 1895, it “stirred up the political country greatly.” Nor was the outrage to be easily quelled. A week later, in Wilford Woodruff's words, “all hell” was stirred up in a “terrible war” that found “The whole Democratic Party against the Church.” (Britton 1999, Father of Utah Statehood)
With the Utah democrats rallied around him for support, Moses Thatcher ran for the first Utah senate, accepting the democratic nomination without even informing the First Presidency. He lost the election, however, to Joseph L. Rawlins.
Because of Elder Thatcher's and other apostles' and general authorities' involvement in politics, the First Presidency presented a Political Manifesto in the April 1896 general conference. The manifesto stated that no general authorities will “accept political office or enter into any vocation that would distract or remove them from their religious duties” (Chase 2013, Ch. 38) without the approval of the First Presidency. The Political Manifesto was signed by the First Presidency and other general authorities—the First Council of the Seventy, the Patriarch, the Presiding Bishopric, and ten of the twelve apostles. Apostle Anthon Lund was out of the country, and Moses Thatcher was the only one to refuse to sign it.
Elder Thatcher felt that this was an attempt by the First Presidency to become involved in politics, which he thought was a violation of the separation of church and state. It was said of him, “Whatever was the opinion of others, he had felt for years that to unite the church and state in authority would lead to anarchy and possibly to revolution.” (Thatcher, The Latter-day Saints' Millennial Star 1891, 787) He refused to sign the Manifesto, despite sincere efforts from his friends and fellow apostles to change his mind. Instead of keeping his opinions between himself and the First Presidency, Elder Thatcher wrote a letter to the then anti-Mormon Salt Lake Tribune, explaining his stance on the manifesto and which was later published.
Elder Thatcher was remonstrated by his priesthood leaders. This was not the first time he had been chastised, but in the past he had reacted completely differently. After an incident in 1892, Elder Abraham H. Cannon, junior apostle in the Quorum of the Twelve, recorded in his journal, “Bro. Thatcher responded in a mild and humble manner to what had been charged, and explained his reasons for doing as he had done. He felt sorry if he had done wrong, and was willing to be guided by the counsels of the brethren.” (Lyman 2010, August 2, 1892)
This time, he did not show himself willing to follow the counsel of his priesthood leaders. Elder Cannon recorded, “President Woodruff said that for a long time Moses Thatcher has not enjoyed the Spirit of God, and he has fears for him unless he repents.” (Lyman 2010, November 16, 1894)
At the following general conference, the Brethren discussed Elder Thatcher's situation.
...Moses Thatcher had refused to sign the political manifesto issued six months earlier. Pleading poor health, he had asked for more time. But how much time would he require? For some Democrats, Thatcher was a hero standing up to the powerful hierarchy. But Thatcher's problems were deeper than political differences. Only infrequently did he travel from Logan to join the other apostles in their quorum meetings. Now, at the October 1896 conference, Wilford Woodruff and several apostles pointed out that Thatcher's trouble-making propensities, his unwillingness to join heart and hand with the other general authorities, had started several years earlier. When the names of the general authorities were presented to the conference for a sustaining vote, Thatcher, who had put forth no good-will effort to make things right, was not included. (Britton 1999, From Statehood to the Century's End)
He went through a public trial by his own request, resulting in the minutes of the trial being published in the Deseret News. The official complaint was a charge of “apostacy and unChristianlike conduct exhibited in public speeches, private conversations, in interviews through newspapers and in other ways, showing a departure from the spirit of the Gospel....” (The Case of Moses Thatcher 1897, 4)The findings were split into 13 points and the conclusion was to remove Elder Thatcher from the Quorum and require him to write a letter accepting the council's judgment to retain his standing in the church.
Elder Thatcher's response was, “Without qualification or mental reservation I accept this decision in full.” (The Case of Moses Thatcher 1897, 4) He later wrote a letter that was published in the Deseret News rescinding what he had previously said about the Manifesto, realizing that it had unintentionally reflected badly on the leaders of the Church. His apology was accepted by the First Presidency and Moses Thatcher retained his standing in the church.
Moses suffered from sickliness the last years of his life, and several of his fellow apostles expressed the opinion that if he would repent and unite himself with the brethren, he would recover from his illness. (Lyman 2010, April 4, 1895)
Moses Thatcher died of stomach cancer after a very long and debilitating illness on 21 August 1909 at the age of 67, firm in the faith.
After the publication of an article about Moses Thatcher’s life in the Deseret News on the occasion of his death, his son, Moses Thatcher, Jr., wrote a letter to the editor refuting one statement made.
In closing the very excellent biographical sketch of Moses Thatcher in the “News” of Monday, August 23rd, your writer says: “He lived to acknowledge the justness of the action of his brethren of the Twelve.” I regret very much that this statement was made, because so far as I know, and so far as any member of his family or near friends know, there was never anything said by Moses Thatcher that warrants the statement. …there is a wide difference between accepting the decision of that council and even fulfilling its every requirement, and acknowledging the justness of the decision or the justness of the action of his brethren of the Twelve in making the complaint. (Moses Thatcher 1909, 4)
Quotes
Elder Thatcher was a powerful speaker and often gave long talks. He enjoyed speaking from his personal experiences, and politics was one of his favorite topics to speak on.
He described himself as, “Naturally … inclined to be timid, and ... disposed to shrink from troubles rather than to court them, believing it to be better to suffer wrong than to do wrong.” (Volume 23 1882, 196-214)
He did not deny that he had flaws. “My nature is proud, and I could not have borne the contempt and scorn heaped upon me as a member of this Church, by persons who were my inferiors mentally, morally and physically, had it not been my knowledge that the work and its members were so much to be revered and loved.” (Thatcher, The Latter-day Saints' Millennial Star 1882, 322)
He declared his affection for his family and the Latter-day Saints, yet his willingness to serve God wherever sent in the following, “I love my family and the Latter-day Saints with my whole heart, and enjoy their society beyond measure, and yet as a test, God may require the sacrifice of their society temporarily, and that my heart remain unhardened.” (Volume 26 1885, 204-212)
Several of his conference talks were very powerful. His talk in the October 1888 general conference was so well-received, that the person writing the synopsis included at the end, “The foregoing synopsis necessarily gives only an imperfect idea of Brother Thatcher's discourse, which, even in its entirety, was remarkable for condensation.” (Thatcher, The Latter-day Saints' Millennial Star 1888, 724)
He felt that all of nature testified of the divinity of God. “And how any human being can look upon the mountains by which we are surrounded, and gaze upon the beautiful fields and smiling nature seen on every hand, and not be able to acknowledge God in all these things is beyond my comprehension.” (Volume 20 1879, 192-195)
Moses Thatcher wasn't one to hold grudges. He left justice up to God. He describes, “I learned one thing during my early boyhood, and that is that I cannot hate man and at the same time love God; therefore I pay little attention to what those evil disposed persons may do. They are in the hands of the Almighty, who will meet them a just punishment. Let us pity rather than despise them.” (Thatcher 1880, 20)This was a common theme in his talks.
He also showed humility in this regard. His issues were never personal for him. He said,
There is not a man, woman or child in all this broad land for whom I have one particle of hatred. Thank God for that. That is what my religion has taught me. And while I know that I am by no means perfect in keeping that higher law which Jesus gave, namely, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, I am trying to become so. (Volume 23 1882, 196-214)
This willingness to forgive is reflected in his statement in 1890 showing that there were times of peace and harmony among the brethren despite their varied personalities and opinions on outside affairs. Elder Thatcher described
I have never known a time when the authorities of the Church were more united than now. The presidency are one, so are the Twelve. They have sought to lay aside any feeling of jealousy or envy that may have existed, and become united in Christ. I have never known a time when their union was more prefect than it is to-day. (Thatcher, The Latter-day Saints' Millennial Star 1890, 689)
He felt principle and virtue were of utmost importance. “Moral courage is a virtue possessed by few men in this gilded age in which ambition, rather than principle, too frequently is the moving cause which prompts to action.” (Volume 23 1882, 196-214)
He also said, “He who habitually sacrifices principle at the shrine of policy or power, cannot be a Saint.” (Volume 26 1885, 204-212)
He warned the Saints against vice. “I say to the Latter-day Saints, if the religion you have received fails to prevent you from bearing false witness, it is either untrue and not the religion of Christ or it is not grounded in your hearts.” (Volume 26 1885, 303-315)
He never felt that wealth was intrinsically evil. He spoke often of how it was the love of money that was evil, not the possession of wealth itself. “There is no harm in the possession of properly acquired riches; there is no harm in wealth. God created the riches of the earth; He created the ability of the mind, the intellect and faculties of the man which enables him to accumulate wealth. But the love of riches is dangerous.” (Volume 24 1883, 297-301)
However, he never denied that,
“...there is great power in wealth.” Of course there is. There always has been and probably always will be, because the possession of wealth produces power. We see this manifested everywhere, in the history of every nation; but when we contrast the power of earthly wealth with that of eternal riches, there can be no comparison, the one being transitory, the other eternal; the one is measured by time, the other by eternity. (Volume 24 1883, 297-301)
He took comfort in the doctrine, “I bear you my testimony that men who devote themselves to the riches of this world at the sacrifice of principle, will rise in the resurrection poor, miserably poor! They will be in greater poverty than the poorest in all the House of Israel.” (Volume 24 1883, 297-301)
He was a strong opponent of alcohol and its effects on men.
I am an uncompromising advocate of prohibition. No man is permitted to sell poisoned food. Who does so knowingly, to the destruction of life, answers the law on the charge of murder. Why should any be held less guilty of crime for dispensing liquid poison? (Volume 24 1883, 16-20)
Had we the means of ascertaining the facts I am satisfied we should find that nine out of every ten cases of the lapse of virtue among us, could be traced to the use and influence of liquor of some kind. I am led to this conclusion by positive knowledge in a few sad cases that have come under my personal observation. (Volume 24 1883, 110-116)
He often spoke about the government of the United States in contrast with the government of God. Politics played a large role in his talks as the statehood of Utah drew closer. Ironically, “Nothing, in his opinion, had done more to weaken the faith of some among us than the wider introduction and consideration of state matters in our midst.” (Thatcher, The Latter-day Saints' Millennial Star 1894, 706)
He also warned that “Saints could not afford to have the friendships of years broken up by the vain wrangling and discussion of politics.” (Thatcher, The Latter-day Saints' Millennial Star 1895, 709)
He declared,
I was drawn into politics by a train of circumstances which I could not control. We were being suspected by those of the Gentiles who had divided, and it was necessary in my opinion that something should be done by the leading men to establish confidence in the minds of all. I believe that great good will result from this political movement in the relief from oppression, and we will soon learn to differ on politics and still entertain no animosities in our hearts. (Lyman 2010, July 12, 1892)
He also felt frustrated at the seeming inconsistency with which the general authorities were treated regarding political activism.
In a council of the First Presidency and Apostles held a short time ago we were united in saying John Henry Smith should not actively engage in politics, and yet he has done so, doubtless with the sanction of the Presidency. If he goes into politics I do not know why other Apostles should not seek to make converts to their principles. I am opposed to the Church using any influence to turn the people to one party or the other, and if we play with these things it will bring ruin to us. We will never become a strong people until we act conscientiously in politics. (Lyman 2010, July 7, 1891)
He often mentioned the constitutionality of a law referring to the Edmunds Act, believing as many did at the time, that it was unconstitutional.
I was born in this country. I can trace my lineage to the revolutionary fathers. I love the institutions of my country; I love and venerate the Constitution. But I am not so ignorant, I am not so blind that I cannot see that anything which you or I may do may be made contrary to law, and may be called unconstitutional; but I hold that the Constitution was made broad enough, high enough and deep enough to enable us to practice our religion and be free before God and man. I hold that if Congress has a right to enact a law in relation to marriage, it might just as consistently make a law affecting baptism, or prescribing the manner, if at all, the sacrament of the Lord's supper should be administered. (Volume 25 1884, 113-116)
“We will obey every constitutional law, but we will risk being cast into a fiery furnace rather than break the laws of God.” (Thatcher, The Latter-day Saints' Millennial Star 1882, 708)
Significantly, Elder Thatcher felt that the opinion of the masses was by far the least important. He stated,
And here let me say that public opinion is often the worst tyrant this world has ever known. It crucified Christ, killed His disciples, martyred Joseph and Hyrum, drove the Saints into these mountains and continues to track them as persistently and unrelentingly as bloodhounds ever tracked a fugitive slave. Avoid therefore at home and abroad, the seductive influence of the hateful tyrant, public opinion, which, wrought to frenzy by popular clamor, is always dangerous, often destructive. (Volume 26 1885, 204-212)
Conclusion
What kind of man was Moses Thatcher? He was one true to his own principles. He refused to back down regardless of how many people attempted to dissuade him from his purposes. He did his best to follow what he felt was God's desire for him.
He, however, also had a prideful streak, as many of us do. This caused him to need chastisement several times throughout his life. When that occurred, he originally did his utmost to accept judgment with humility. But as he became more set in his ways, he found it more and more difficult to do so, ultimately leading to his refusal to follow the counsel of his priesthood leaders. He felt justified in his decisions to the end of his days, as described by his son.
Thus, it is abundantly clear that, to his credit, public opinion truly didn't interest him. He shall be remembered as a man who always did what he felt was right and stuck to his principles regardless of who was against him.
Britton, Davis. 1999. George Q. Cannon: A Biography. Kindle Edition. Salt Lake City, UT: Deseret Book.
Chase, Randal S. 2013. Church History Study Guide, Pt. 3 Making Precious Things Plain. Kindle Edition. Vol. 6. Washington, Utah: Plain and Precious Publishing.
n.d. FamilySearch. Accessed April 27, 2015. https://familysearch.org/ark:/61903/2:1:M7JW-2CM.
Jenson, Andrew. 1901. Latter-Day Saint Biographical Encyclopedia. Vol. 1. Salt Lake City: The Andrew Jenson History Company.
Lyman, Edward Leo. 2010. Candid Insights of a Mormon Apostle: The Diaries of Abraham H. Cannon, 1889-1895. Kindle Edition. Salt Lake City: Signature Books.
Moses Thatcher, Jr. 1909. "Relating to Moses Thatcher." The Deseret News, September 2: 4.
Roberts, B. H. n.d. Comprehensive History of the Church. Kindle Edition. Librainia.
Thatcher, Moses. 1880. Fiftieth Annual Conference of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: Deseret News Printing and Publishing Establishment. 14-21, 98.
—. 1879. The Latter-day Saints' Millennial Star, November 10: 706.
—. 1881. The Latter-day Saints' Millennial Star, November 28: 756-758.
—. 1882. The Latter-day Saints' Millennial Star, May 22: 321-323.
—. 1882. The Latter-day Saints' Millennial Star, November 6: 707-708.
—. 1888. The Latter-day Saints' Millennial Star, November 12: 721-724.
—. 1889. The Latter-day Saints' Millennial Star, November 18: 721-723.
—. 1890. The Latter-day Saints' Millennial Star, November 3: 689-690.
—. 1891. The Latter-day Saints' Millennial Star, December 14: 787.
—. 1894. The Latter-day Saints' Millennial Star, November 5: 705-706.
—. 1895. The Latter-day Saints' Millennial Star, November 7: 709.
The Deseret Evening News. 1897. "The Case of Moses Thatcher." August 14: 4.
The Deseret News. 1909. "Moses Thatcher Dies At Logan." August 23: 1.
The Salt Lake Tribune. 1896. "Thatcher's Position." April 7: 1.
1879. "Volume 20." In The Complete Journal of Discourses: Latter-Day Saint Reference Edition.
1882. "Volume 23." In The Complete Journal of Discourses: Latter-Day Saint Reference Edition.
1883. "Volume 24." In The Complete Journal of Discourses: Latter-Day Saint Reference Edition.
1884. "Volume 25." In The Complete Journal of Discourses: Latter-Day Saint Reference Edition.
1885. "Volume 26." In The Complete Journal of Discourses: Latter-Day Saint Reference Edition.
Released from the Quorum: 6 April 1896
Biography
Moses Thatcher was born the ninth of fourteen children to Hezekiah Thatcher and Alena (Alley) Kitchen on 2 February 1842 in Sangamon County, Illinois. His father was a convert to the Church and fought against the mob violence in Nauvoo before ultimately crossing the plains in the second pioneer company. Moses was four years old when they arrived in the Salt Lake Valley. The family suffered under the deprivations required by the pioneers. Moses described,
I remember as a child, the pains and sorrows of those days of destitution when the aged and the young together walked weary miles with blistered feet in the hot sands that formed a part of the wilderness which stretched out between the so-called civilization and the place of peace and rest, so much desired by our people. Heat and cold, hunger and thirst, were each and all forgotten in the intense desire to be free from the cruel persecution of our enemies. We asked for neither riches nor fame, but around the camp fires at night the people were inspired with but one prayer during the weary days of that long journey – it was for peace and rest – freedom to worship God without being molested, without being persecuted by cruel, relentless enemies. For the enjoyment of these blessings we were willing to forego the comforts of life, associate with savages, and dig roots with which to keep body and soul together, as many of us had to do. (Volume 23 1882, 196-214)
The family did not stay long in the Salt Lake area. Moses describes the early difficulties they had by remembering being hungry for an entire year. He also described incidents where Indians caught one of the lambs under his charge and held it hostage until Moses would exchange his corn cake for one of their cricket pies.
In the light of these deprivations, the family relocated to Sacramento, California as part of the gold rush of 1849, where Moses’ father opened a boarding house. Young Moses learned many different ways to help earn money for himself and his family. He learned to lead travelers’ horses to water for a fee. He also learned to extract gold deposits covered in moss from along the banks of the American river with a butcher knife and a milk pan, while the cows he was tending grazed nearby.
However, with the difficult financial situation of his family, Moses didn’t have an opportunity to attend school until he was eleven years old. He was large for his age and felt awkward attending the country school with children several years younger than himself who far out-distanced him in knowledge. He worked hard, however, to catch up to his peers.
Many traveling ministers of different sects often exchanged ideas with Moses’ mother, who was invariably able to silence the professed teachers with her superior knowledge of the Bible. Elders on their way to missions often called upon and received aid from Moses’ father. The family delighted in hearing the elders preach and Moses’ testimony began to grow.
He describes receiving a testimony as follows:
When less than fifteen years of age an humble, unlearned (in the knowledge of the world) Elder promised me in the name of the Lord that if I would obey the first principles of the Gospel as taught and administered in the days of Jesus, I should know whether the doctrine was of God. I obeyed and proved his words true. I received a testimony and the spirit of prophecy. Not from Joseph Smith or Brigham Young or John Taylor, but from God. (Volume 26 1885, 303-315)
Missionaries from the church visited the Thatcher family again in 1856, this time with power to baptize, and baptized Moses and several of his brothers. Moses, at age 15, was ordained an elder three months after his baptism and was called as a missionary to labor with the elders in the area. The following is an account from the Latter-Day Saint Biographical Encyclopedia about how his tongue was loosed on this initial mission.
One month later he was called to fill a mission and became the companion of Elder Boyle. He was then fifteen years of age—a beardless boy. To undertake to preach to many who knew him as a rider of wild horses and the lassooer of wilder calves, was a task for which he felt himself wholly unqualified, and the very thought of attempting it made him ill. In a small meeting of Saints he had tried, by request, to express gratitude for the restoration of the gospel; and while he felt that if he did not praise God, the very stones must, yet when he attempted to speak, not a word could he utter. … Moses had plead with Elder Boyle not to call him to preach or pray in public, saying that if he could be excused from that, he would be Brother Boyle’s obedient and willing servant, blacking his boots, waiting on him, caring for his horse and in every possible manner rendering himself useful to his friend. For several weeks his appeals were regarded mercifully, when, having attended a Methodist meeting, the Saints and especially the characters of the Prophets, Joseph Smith and Brigham Young, were cruelly and unmercifully vilified by the minister, one Reverend Blythe. Being the only one of the faith present, Moses was profoundly moved and in humble, earnest inward prayer besought the Lord to manifest to him his duty and give him strength to perform it. In answer he was impressed to reply. Securing permission to speak, the spirit of God came upon him powerfully, and, without the least hesitation or manifestation of timidity, he disproved many of the assertions of the “reverend” vilifier and confounded and put him to shame; so much so, that swelling with wrath and high sounding words, Blythe exclaimed, with a sneer, that he was grieved and astonished that one so young and apparently good, should admit himself to be a “Mormon.” Whereupon Moses replied: “I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to all who believe.” … Thereafter Moses made the Lord the “rock of his refuge,” and as the boy-missionary, preached as earnestly, as fearlessly and as effectively as at any time since. Wrapt in the spirit he sometimes spoke for an hour, often correctly quoting Scripture he had never read, and words and sentences, as he declared, appearing before his spiritual eyes, were read, as from an open book. (Jenson, Latter-Day Saint Biographical Encyclopedia 1901, 128-129)
Moses Thatcher described this mission as the time when he “received a knowledge from God of the divinity of this work” and that testimony never left him. (Thatcher, The Latter-day Saints' Millennial Star 1879, 706)
1857 saw the beginning of the Utah War and the recall of all the Saints to Utah for protection. The family relocated to the Salt Lake Valley where Moses was able to attain a better education. Possibly because of his experiences there, Elder Thatcher later said, “It is our duty, as young men, as middle aged men and as aged men to bestow great care and attention on the education of the young.” (Volume 20 1879, 192-195)
While enrolled at the University of Deseret, he married Celestia Ann (Lettie) Farr, 7 April 1861, at age 19 and was ordained a Seventy by Brigham Young. Shortly thereafter he built the first frame house in Logan and relocated there with his bride, where he began married life by herding cattle. He also served as one of the “minute men” of the militia, being ready to defend his home and those of others night and day. He was later elected captain of fifty cavalry men in the Cache Military District. He worked as a salesman at N. S. Ransohoff & Co. in Salt Lake City, and returned to Logan after learning as much as he could about the mercantile business.
Then, in 1865, he was called on a mission to Salt Lake City to learn telegraphy, but this was interrupted by a call to his first foreign mission to Europe in April 1866, having been personally set apart by President Brigham Young. He presided over Cheltenham and Birmingham, England, returning in 1868.
Following his mission, he entered the mercantile business, forming the company Thatcher & Son with his father, which later became the Logan Co-op with Moses Thatcher as its manager, and later still, a branch of ZCMI. In 1870, the Utah Northern Railway was organized with Moses as director and secretary, later superintendent. He was also chosen superintendent of the Cache Valley Sunday Schools, where he served until April 1877. He served in the territorial legislative council and worked as a member of the constitutional convention of 1872. At the organization of the Cache Valley Stake in May 1877, Moses Thatcher was called and set apart as President of the Stake by Brigham Young, a position he held until his call to the apostleship.
On 16 February 1878, Moses Thatcher married his second wife, Lydia Ann Clayton.
Elder Thatcher was called as an apostle at age 37 in April of 1879 to fill a vacancy created by the death of Orson Hyde. From the time of his call until his release, he authored a number of articles for the official Church publication The Contributor. He was called to go to Mexico shortly after his call to the apostleship, where he opened the Mexican Mission accompanied by Elders Stewart and Trejo, two of the original missionaries to Mexico. By the end of 1879, 16 people had been baptized in Mexico. He also organized the publication of the Voice of Warning, a periodical on the doctrines of the Church, and supervised the translation of the Book of Mormon by Elders Stewart and Trejo.
After meeting with a certain Mr. Emelio Biebuyck, a Belgian gentleman of influence and experienced with colonization, Elder Thatcher felt impressed to propose the colonization of the Saints in Mexico to President John Taylor. The idea was considered a good one, but premature. After a short visit to the eastern United States and Star Valley, Wyoming, Elder Thatcher returned to Mexico to continue the work there. He oversaw the publication of a 32-page pamphlet entitled “Divine Origin of the Book of Mormon,” translated into Spanish. He was released in August 1881, having baptized 61 people, and returned to Utah accompanied by Fernando A. Lara and Feramorz L. Young by ship. Feramorz Young became quite ill on the journey and died of typhoid fever, ultimately being buried at sea somewhere off the coast of Florida, of which Elder Thatcher gave a detailed report in general conference.
Of this time, Elder Thatcher said, “...we feel that a good work, a great work, will be accomplished in the Republic of Mexico,” showing that he possessed the Spirit of Prophecy. (Thatcher 1880, 15) He was impressed by the knowledge of the native people of many Old Testament happenings, and felt certain that they were descendants of the Lamanites. One could say that this attitude toward the Mexican people was unusual also considering that he was not free to proclaim the gospel during his visit there, as he described, “there not being so much religious liberty there as many supposed.” (Thatcher, The Latter-day Saints' Millennial Star 1881, 756)
Between 1879 and 1887, Elder Thatcher was alternately sent to Mexico, preaching the gospel, meeting with government officials and organizing colonies; to Washington DC to plead the case of the Saints regarding the Edmunds Act and working for the statehood of Utah; and as a missionary to various Indian tribes in Wyoming and the surrounding areas. Healso served for years as assistant superintendent of the Young Men’s Mutual Improvement Association under Superintendent Wilford Woodruff.
One example of his work in Mexico occurred in 1885. After Elder Thatcher had supervised the purchase of land to establish a colony in Chihuahua, the governor of Chihuahua issued an expulsion order of the Americans living there, but was persuaded to defer to a higher authority. Elder Thatcher and Brigham Young then traveled to Mexico City and had interviews with the Minister of Foreign Affairs and the Minister of the Interior and Colonization on the subject as well as President Proferio Diaz, President of the country. The order from the governor of Chihuahua was revoked, and the governor later removed from office for refusing to heed the counsel of his superiors.
Between his trips to Mexico, he married his third wife, Georgianna Snow, daughter of Erastus Snow, 31 August 1885 in St. George.
Just as many general authorities of the day, Moses Thatcher was arrested in 1887 for unlawful cohabitation, but was later discharged for lack of evidence. To get through this time, Elder Thatcher put his trust in God. “However much we may dread imprisonment and death, God is stronger than all and will bring us safely through.” (Thatcher, The Latter-day Saints' Millennial Star 1889, 723)
Later in life, Elder Thatcher spent much of his time dealing in politics, traveling several times back and forth to Washington DC to lobby Utah's statehood. Partly due to his hard work in drafting the constitution, Utah was admitted to the Union in 1896.
Elder Thatcher was a passionate democrat and even once “proclaimed Satan the author of the Republican Party, prompting a curt rejoinder by Joseph F. Smith and John Henry Smith.” (Britton 1999, "When God Speaks")
Politics played a large role in the culture and mood of the area, being stirred up by Utah's imminent admittance as a state. In fact,
When Joseph F. Smith made a pro-Republican speech in the Assembly Hall in October 1895, it “stirred up the political country greatly.” Nor was the outrage to be easily quelled. A week later, in Wilford Woodruff's words, “all hell” was stirred up in a “terrible war” that found “The whole Democratic Party against the Church.” (Britton 1999, Father of Utah Statehood)
With the Utah democrats rallied around him for support, Moses Thatcher ran for the first Utah senate, accepting the democratic nomination without even informing the First Presidency. He lost the election, however, to Joseph L. Rawlins.
Because of Elder Thatcher's and other apostles' and general authorities' involvement in politics, the First Presidency presented a Political Manifesto in the April 1896 general conference. The manifesto stated that no general authorities will “accept political office or enter into any vocation that would distract or remove them from their religious duties” (Chase 2013, Ch. 38) without the approval of the First Presidency. The Political Manifesto was signed by the First Presidency and other general authorities—the First Council of the Seventy, the Patriarch, the Presiding Bishopric, and ten of the twelve apostles. Apostle Anthon Lund was out of the country, and Moses Thatcher was the only one to refuse to sign it.
Elder Thatcher felt that this was an attempt by the First Presidency to become involved in politics, which he thought was a violation of the separation of church and state. It was said of him, “Whatever was the opinion of others, he had felt for years that to unite the church and state in authority would lead to anarchy and possibly to revolution.” (Thatcher, The Latter-day Saints' Millennial Star 1891, 787) He refused to sign the Manifesto, despite sincere efforts from his friends and fellow apostles to change his mind. Instead of keeping his opinions between himself and the First Presidency, Elder Thatcher wrote a letter to the then anti-Mormon Salt Lake Tribune, explaining his stance on the manifesto and which was later published.
Elder Thatcher was remonstrated by his priesthood leaders. This was not the first time he had been chastised, but in the past he had reacted completely differently. After an incident in 1892, Elder Abraham H. Cannon, junior apostle in the Quorum of the Twelve, recorded in his journal, “Bro. Thatcher responded in a mild and humble manner to what had been charged, and explained his reasons for doing as he had done. He felt sorry if he had done wrong, and was willing to be guided by the counsels of the brethren.” (Lyman 2010, August 2, 1892)
This time, he did not show himself willing to follow the counsel of his priesthood leaders. Elder Cannon recorded, “President Woodruff said that for a long time Moses Thatcher has not enjoyed the Spirit of God, and he has fears for him unless he repents.” (Lyman 2010, November 16, 1894)
At the following general conference, the Brethren discussed Elder Thatcher's situation.
...Moses Thatcher had refused to sign the political manifesto issued six months earlier. Pleading poor health, he had asked for more time. But how much time would he require? For some Democrats, Thatcher was a hero standing up to the powerful hierarchy. But Thatcher's problems were deeper than political differences. Only infrequently did he travel from Logan to join the other apostles in their quorum meetings. Now, at the October 1896 conference, Wilford Woodruff and several apostles pointed out that Thatcher's trouble-making propensities, his unwillingness to join heart and hand with the other general authorities, had started several years earlier. When the names of the general authorities were presented to the conference for a sustaining vote, Thatcher, who had put forth no good-will effort to make things right, was not included. (Britton 1999, From Statehood to the Century's End)
He went through a public trial by his own request, resulting in the minutes of the trial being published in the Deseret News. The official complaint was a charge of “apostacy and unChristianlike conduct exhibited in public speeches, private conversations, in interviews through newspapers and in other ways, showing a departure from the spirit of the Gospel....” (The Case of Moses Thatcher 1897, 4)The findings were split into 13 points and the conclusion was to remove Elder Thatcher from the Quorum and require him to write a letter accepting the council's judgment to retain his standing in the church.
Elder Thatcher's response was, “Without qualification or mental reservation I accept this decision in full.” (The Case of Moses Thatcher 1897, 4) He later wrote a letter that was published in the Deseret News rescinding what he had previously said about the Manifesto, realizing that it had unintentionally reflected badly on the leaders of the Church. His apology was accepted by the First Presidency and Moses Thatcher retained his standing in the church.
Moses suffered from sickliness the last years of his life, and several of his fellow apostles expressed the opinion that if he would repent and unite himself with the brethren, he would recover from his illness. (Lyman 2010, April 4, 1895)
Moses Thatcher died of stomach cancer after a very long and debilitating illness on 21 August 1909 at the age of 67, firm in the faith.
After the publication of an article about Moses Thatcher’s life in the Deseret News on the occasion of his death, his son, Moses Thatcher, Jr., wrote a letter to the editor refuting one statement made.
In closing the very excellent biographical sketch of Moses Thatcher in the “News” of Monday, August 23rd, your writer says: “He lived to acknowledge the justness of the action of his brethren of the Twelve.” I regret very much that this statement was made, because so far as I know, and so far as any member of his family or near friends know, there was never anything said by Moses Thatcher that warrants the statement. …there is a wide difference between accepting the decision of that council and even fulfilling its every requirement, and acknowledging the justness of the decision or the justness of the action of his brethren of the Twelve in making the complaint. (Moses Thatcher 1909, 4)
Quotes
Elder Thatcher was a powerful speaker and often gave long talks. He enjoyed speaking from his personal experiences, and politics was one of his favorite topics to speak on.
He described himself as, “Naturally … inclined to be timid, and ... disposed to shrink from troubles rather than to court them, believing it to be better to suffer wrong than to do wrong.” (Volume 23 1882, 196-214)
He did not deny that he had flaws. “My nature is proud, and I could not have borne the contempt and scorn heaped upon me as a member of this Church, by persons who were my inferiors mentally, morally and physically, had it not been my knowledge that the work and its members were so much to be revered and loved.” (Thatcher, The Latter-day Saints' Millennial Star 1882, 322)
He declared his affection for his family and the Latter-day Saints, yet his willingness to serve God wherever sent in the following, “I love my family and the Latter-day Saints with my whole heart, and enjoy their society beyond measure, and yet as a test, God may require the sacrifice of their society temporarily, and that my heart remain unhardened.” (Volume 26 1885, 204-212)
Several of his conference talks were very powerful. His talk in the October 1888 general conference was so well-received, that the person writing the synopsis included at the end, “The foregoing synopsis necessarily gives only an imperfect idea of Brother Thatcher's discourse, which, even in its entirety, was remarkable for condensation.” (Thatcher, The Latter-day Saints' Millennial Star 1888, 724)
He felt that all of nature testified of the divinity of God. “And how any human being can look upon the mountains by which we are surrounded, and gaze upon the beautiful fields and smiling nature seen on every hand, and not be able to acknowledge God in all these things is beyond my comprehension.” (Volume 20 1879, 192-195)
Moses Thatcher wasn't one to hold grudges. He left justice up to God. He describes, “I learned one thing during my early boyhood, and that is that I cannot hate man and at the same time love God; therefore I pay little attention to what those evil disposed persons may do. They are in the hands of the Almighty, who will meet them a just punishment. Let us pity rather than despise them.” (Thatcher 1880, 20)This was a common theme in his talks.
He also showed humility in this regard. His issues were never personal for him. He said,
There is not a man, woman or child in all this broad land for whom I have one particle of hatred. Thank God for that. That is what my religion has taught me. And while I know that I am by no means perfect in keeping that higher law which Jesus gave, namely, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, I am trying to become so. (Volume 23 1882, 196-214)
This willingness to forgive is reflected in his statement in 1890 showing that there were times of peace and harmony among the brethren despite their varied personalities and opinions on outside affairs. Elder Thatcher described
I have never known a time when the authorities of the Church were more united than now. The presidency are one, so are the Twelve. They have sought to lay aside any feeling of jealousy or envy that may have existed, and become united in Christ. I have never known a time when their union was more prefect than it is to-day. (Thatcher, The Latter-day Saints' Millennial Star 1890, 689)
He felt principle and virtue were of utmost importance. “Moral courage is a virtue possessed by few men in this gilded age in which ambition, rather than principle, too frequently is the moving cause which prompts to action.” (Volume 23 1882, 196-214)
He also said, “He who habitually sacrifices principle at the shrine of policy or power, cannot be a Saint.” (Volume 26 1885, 204-212)
He warned the Saints against vice. “I say to the Latter-day Saints, if the religion you have received fails to prevent you from bearing false witness, it is either untrue and not the religion of Christ or it is not grounded in your hearts.” (Volume 26 1885, 303-315)
He never felt that wealth was intrinsically evil. He spoke often of how it was the love of money that was evil, not the possession of wealth itself. “There is no harm in the possession of properly acquired riches; there is no harm in wealth. God created the riches of the earth; He created the ability of the mind, the intellect and faculties of the man which enables him to accumulate wealth. But the love of riches is dangerous.” (Volume 24 1883, 297-301)
However, he never denied that,
“...there is great power in wealth.” Of course there is. There always has been and probably always will be, because the possession of wealth produces power. We see this manifested everywhere, in the history of every nation; but when we contrast the power of earthly wealth with that of eternal riches, there can be no comparison, the one being transitory, the other eternal; the one is measured by time, the other by eternity. (Volume 24 1883, 297-301)
He took comfort in the doctrine, “I bear you my testimony that men who devote themselves to the riches of this world at the sacrifice of principle, will rise in the resurrection poor, miserably poor! They will be in greater poverty than the poorest in all the House of Israel.” (Volume 24 1883, 297-301)
He was a strong opponent of alcohol and its effects on men.
I am an uncompromising advocate of prohibition. No man is permitted to sell poisoned food. Who does so knowingly, to the destruction of life, answers the law on the charge of murder. Why should any be held less guilty of crime for dispensing liquid poison? (Volume 24 1883, 16-20)
Had we the means of ascertaining the facts I am satisfied we should find that nine out of every ten cases of the lapse of virtue among us, could be traced to the use and influence of liquor of some kind. I am led to this conclusion by positive knowledge in a few sad cases that have come under my personal observation. (Volume 24 1883, 110-116)
He often spoke about the government of the United States in contrast with the government of God. Politics played a large role in his talks as the statehood of Utah drew closer. Ironically, “Nothing, in his opinion, had done more to weaken the faith of some among us than the wider introduction and consideration of state matters in our midst.” (Thatcher, The Latter-day Saints' Millennial Star 1894, 706)
He also warned that “Saints could not afford to have the friendships of years broken up by the vain wrangling and discussion of politics.” (Thatcher, The Latter-day Saints' Millennial Star 1895, 709)
He declared,
I was drawn into politics by a train of circumstances which I could not control. We were being suspected by those of the Gentiles who had divided, and it was necessary in my opinion that something should be done by the leading men to establish confidence in the minds of all. I believe that great good will result from this political movement in the relief from oppression, and we will soon learn to differ on politics and still entertain no animosities in our hearts. (Lyman 2010, July 12, 1892)
He also felt frustrated at the seeming inconsistency with which the general authorities were treated regarding political activism.
In a council of the First Presidency and Apostles held a short time ago we were united in saying John Henry Smith should not actively engage in politics, and yet he has done so, doubtless with the sanction of the Presidency. If he goes into politics I do not know why other Apostles should not seek to make converts to their principles. I am opposed to the Church using any influence to turn the people to one party or the other, and if we play with these things it will bring ruin to us. We will never become a strong people until we act conscientiously in politics. (Lyman 2010, July 7, 1891)
He often mentioned the constitutionality of a law referring to the Edmunds Act, believing as many did at the time, that it was unconstitutional.
I was born in this country. I can trace my lineage to the revolutionary fathers. I love the institutions of my country; I love and venerate the Constitution. But I am not so ignorant, I am not so blind that I cannot see that anything which you or I may do may be made contrary to law, and may be called unconstitutional; but I hold that the Constitution was made broad enough, high enough and deep enough to enable us to practice our religion and be free before God and man. I hold that if Congress has a right to enact a law in relation to marriage, it might just as consistently make a law affecting baptism, or prescribing the manner, if at all, the sacrament of the Lord's supper should be administered. (Volume 25 1884, 113-116)
“We will obey every constitutional law, but we will risk being cast into a fiery furnace rather than break the laws of God.” (Thatcher, The Latter-day Saints' Millennial Star 1882, 708)
Significantly, Elder Thatcher felt that the opinion of the masses was by far the least important. He stated,
And here let me say that public opinion is often the worst tyrant this world has ever known. It crucified Christ, killed His disciples, martyred Joseph and Hyrum, drove the Saints into these mountains and continues to track them as persistently and unrelentingly as bloodhounds ever tracked a fugitive slave. Avoid therefore at home and abroad, the seductive influence of the hateful tyrant, public opinion, which, wrought to frenzy by popular clamor, is always dangerous, often destructive. (Volume 26 1885, 204-212)
Conclusion
What kind of man was Moses Thatcher? He was one true to his own principles. He refused to back down regardless of how many people attempted to dissuade him from his purposes. He did his best to follow what he felt was God's desire for him.
He, however, also had a prideful streak, as many of us do. This caused him to need chastisement several times throughout his life. When that occurred, he originally did his utmost to accept judgment with humility. But as he became more set in his ways, he found it more and more difficult to do so, ultimately leading to his refusal to follow the counsel of his priesthood leaders. He felt justified in his decisions to the end of his days, as described by his son.
Thus, it is abundantly clear that, to his credit, public opinion truly didn't interest him. He shall be remembered as a man who always did what he felt was right and stuck to his principles regardless of who was against him.
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