There have been some common underlying themes to several Times and Seasons posts these past few months. The three themes or questions that I have in mind at the moment are: “What is the nature of the Great Apostasy?”, “What is the nature of the Restoration?”, and “What is the relationship of the Church of Jesus Christ of Latter-day Saints with the broader tradition of Abrahamic faiths?” I’ve posted about the Church’s Interfaith efforts, about B.H. Robert’s understanding of the Church of the Devil and the Church of the Lamb of God, and an attempt on my part to understand the First Vision based on what is presented in the textual accounts of the event. Steven Smith discussed the comparisons of the kingdom of heaven to a mustard seed and to yeast in the post The humbling of the kingdom?, asked what it means to be the True Church in the form of a conversation, discussed an alternative approach to understanding restoring the church, and also brought up the ideas of the Christian story and the Mormon story as ways to approach our own self-understanding. While the continuing focus on these topics hasn’t been premeditated or coordinated between us, they are apparently weighing on our minds. And they apparently continue to do so, since I have a few thoughts to share on the subject based on my study of Zenos’s allegory of the olive tree in Jacob 5 this week.…
Category: Church History
Embracing Jacob’s Sermon
One of the more awkward moments of my time in graduate school came when I was reading a book about Mormon polygamy while taking a break in the lab. A visiting scientist from Pakistan who was doing research in the same lab saw me reading the book and asked me: “That looks like an interesting book. Are you preparing to take a second wife?”, then joked about taking a second wife himself. A bit flustered, I explained that my wife and I weren’t interested in expanding our family that way, that my church had stopped practicing plural marriage over a century ago, and that I was reading the book to better understand my ancestor’s decisions. It was an interesting conversation, needless to say. The previous week’s reading in the “Come, Follow Me” curriculum includes Jacob 2, the epicenter for discussing polygamy in the Book of Mormon. Recently, a good friend who has chosen to leave the Church asked me: “Do you think the church will eventually disavow the polygamous teachings in the Book of Mormon?” I was somewhat surprised at the question, since the section in the Book of Mormon in question already disavows polygamy, calling the practice “an abomination” that causes “sorrow … [and] mourning” for the women involved. It also forcefully states that the word of the Lord is that “there shall not any man among you have save it be one wife; and concubines he shall have…
The First Vision-A Close Reading
This year has been marked out as a bicentennial celebration of the year Joseph Smith experienced the First Vision. President Russell M. Nelson invited us to “immerse yourself in the glorious light of the Restoration,” offering the suggestion to “begin your preparation by reading afresh Joseph Smith’s account of the First Vision as recorded in the Pearl of Great Price.” While he specifically mentions the official account of the First Vision as a starting point, President Nelson encourages each of us to go on from that account and do more study: “Select your own questions. Design your own plan. Act on any of these invitations to prepare yourself.”[1] As part of my own study of the First Vision, I reviewed all the primary accounts of the event to see what could be gleaned from them about what the messages of the vision were. Based on documents we have available, my feelings are that the First Vision was primarily a conversion experience for Joseph Smith and a confirmation that a general apostasy had occurred. In looking at all of the contemporary accounts of the First Vision, the only messages that God presented to Joseph Smith were that (1) God forgave his sins, (2) a general apostasy had occurred, (3) Joseph Smith shouldn’t join any existing churches, (4) Joseph Smith would learn the fullness of the gospel later on, and (5) the Second Coming would occur soon. There are corollaries that can…
Saints, Volume 2: A Review
The second volume of the Church’s official history, Saints: No Unhallowed Hand, 1846-1893 was released this Wednesday. I just finished blitzing through the book and wanted to share my thoughts on the volume. These official histories walk a tightrope, balancing a lot of goals at one time. This volume, for example, covers approximately 50 years of well-documented history in less than 700 pages in ways that are open, accurate, and truthful while remaining faith promoting and doing so in an engaging and readable manner. That’s a tall order to achieve all those requirements at one time. Having finished reading it, however, I can say that I am pleased overall with the end results and enjoyed reading the book. Volume 2 of the series covers the years 1846-1893. This is the time period when Latter-day Saints left the Midwestern United States en masse and settled the arid region of the Great Basin. Missionaries went abroad throughout the world and converts worked to immigrate to Utah to join their fellow Saints, make the desert blossom as a rose, and build temples. Along the way, the difficult issue of plural marriage challenged the faithful, both because it was difficult to embrace the principle and because of stringent opposition from the federal government of the United States of America. The book explores these narratives through the eyes of individuals who lived at those times, with individuals like Louisa Barnes Pratt, George Q. Cannon, Jane…
A New First Vision Podcast
We are now in the year 2020, which is 200 years after the date that Joseph Smith said that he was first visited by God the Father and Jesus the Christ. At the most recent general conference, President Russell M. Nelson noted this anniversary and invited us to “prepare for a unique conference that will commemorate the very foundations of the restored gospel.”[1] On New Year’s Day, he reiterated this, stating that: “I designated 2020 as a bicentennial period commemorating 200 years since God the Father and His Beloved Son, Jesus Christ, appeared to Joseph Smith in a vision.”[2] In addition to a special general conference, the Church of Jesus Christ of Latter-day Saints has begun releasing other resources to commemorate and celebrate the beginning of the Restoration, including a new six-episode podcast, “The First Vision: A Joseph Smith Papers Podcast.”[3] Kurt Manwaring recently visited with the host of The First Vision podcast, Spencer W. McBride, to discuss the series. What follows here is a summary of their discussion with some commentary, but I recommend reading the full text, available here. The podcast is a set of six episodes discussing different aspects of the First Vision with historians. Each episode is fairly short (only one runs longer than 30 minutes). Topics include the culture of the United States of American that contributed to the First Vision, what question Joseph Smith was really asking, what the location the vision took place…
The Standard Christmas Sacrament Meeting
My sister recently sent the planned text for the sacrament meeting program in her ward (she is involved in the planning) to me and the rest of our siblings for our suggestions. It was fine, lovely even. It was full of Christmas hymns with brief introductory and concluding texts. Sound familiar? Other than this type of sacrament meeting dominated by Christmas hymns, the only other format I’ve seen is one or two Christmas talks supported by a few hymns — basically a normal Sacrament Meeting where the content is focused on Christmas. Is there room for something else?
Documents and Dialogic Revelations
Joseph Smith began his ministry with a wealth of visions and revelations. Many among these were what have been called dialogic revelations–answers given by God to Joseph Smith in response to questions or specific situations. Written documents phrased as God speaking through Joseph Smith have been treated with particular weight, both by early Latter Day Saints and their spiritual heirs today. For those of us in the Church of Jesus Christ of Latter-day Saints, however, most of his successors to the presidency of the Church have not used the same method of giving voice to the will of God. With John Taylor being the major exception, most Church leaders since the death of Joseph Smith have expressed what they believed that God wants to be done through sermons, instructions and policy making, or through group decisions made in the Quorum of the Twelve and First Presidency. As the second president of the Church, Brigham Young set this trend: he very rarely dictated revelations, with what is now Section 136 in the Doctrine and Covenants being the main exception. In a recent BYU Studies publication, Christopher Blythe (a Research Associate at the Neal A. Maxwell Institute for Religious Scholarship and a former historian/documentary editor for the Joseph Smith Papers project) shared a document that records a revelation given by Brigham Young much later in his ministry (see here). Brigham Young shared this revelation during a discourse given in St. George during…
Brigham Young and the Expansion of the Mormon Faith, a Review
Back in June, Clark Goble mentioned that he was going to write a review of Thomas G. Alexander’s new biography Brigham Young and the Expansion of the Mormon Faith. It’s one of many misfortunes among the great losses of Clark passing away that we never had the opportunity to read the review he was planning on writing about the book. As a direct result of Clark’s discussion of the biography, I read the book and thought I might share some thoughts. Thomas G. Alexander was the Lemuel Hardison Redd Jr. Professor of Western American History at Brigham Young University. Along with an illustrious career in teaching, he has published several works that are important to Latter-day Saint history, including the groundbreaking Mormonism in Transition: A History of the Latter-day Saints 1890-1830 as well as Things in Heaven and Earth: The Life and Times of Wilford Woodruff and Utah, the Right Place: The Official Centennial History. Brigham Young and the Expansion of the Mormon Faith was written by Alexander as a part of the Oklahoma Western Biographies series—a collection of short biographies written from published sources. The biography is a fast-paced overview of Brigham Young’s life, covering key events from his childhood, his conversion to the early Latter Day Saint movement, and onward through his time as the leader of the Church of Jesus Christ of Latter-day Saints. The heaviest emphasis is on his time in Utah Territory, both during his tenure as territorial governor and…
First Vision Resources
We were left with a bit of a cliff hanger at the end of general conference this year—the promise of a unique general conference next April celebrating the 200th anniversary of the year Joseph Smith said he experienced the First Vision. President Russell M. Nelson spoke briefly of various events in Church history, including the First Vision, the coming forth of the Book of Mormon, the restoration of the Priesthood, and the foundation of various Church organizations. He then encouraged us to: “prepare for a unique conference that will commemorate the very foundations of the restored gospel.” Among that preparation was the suggestion to: “begin your preparation by reading afresh Joseph Smith’s account of the First Vision as recorded in the Pearl of Great Price” as well as the Book of Mormon resources that the Church is currently releasing. From that launching point, he encouraged us to: “Select your own questions. Design your own plan. Immerse yourself in the glorious light of the Restoration. As you do, general conference next April will be not only memorable; it will be unforgettable.”[1] With this challenge to study in mind, I thought I’d put together a list of resources that focus on the First Vision that I have found insightful or interesting. In compiling this list, I have mostly focused on resources that are available online. The list is not comprehensive and I’m sure that there are plenty of valuable and interesting…
A Word of Wisdom or a Commandment?
The revelation that forms the basis of the Latter-day Saint dietary code refers to its contents as “a word of wisdom for the benefit of the Saints in these last days” (D&C 89:1). The Word of Wisdom was treated like its name implies during much of the nineteenth century—wide advise from God, but not a commandment. Today, however, parts of it are treated as a commandment—one that can result in being barred from the temple and Church callings if not followed. How did the Word of Wisdom become a commandment? It is surprisingly difficult to nail down a specific point in time in which this occurred. Three main options do emerge from my study of the issue, however: it was either always considered a commandment, the Latter-day Saints voted on and accepted it as a commandment, or it became a commandment when it began to be enforced. The first option is that the revelation was always considered a commandment. Many of the earliest Saints to receive it treated it as such—recollections of Kirtland and the eastern United States during the 1830s include many accounts where people threw their tobacco pipes in the fire or gave up coffee, tea and liquor for life like John Tanner did. At a meeting of the Kirtland High Council on 20 February 1834, Joseph Smith declared “that no official member in this church is worthy to hold an office after haveing the words of wisdom…
Hot Drinks and Cold Soda
One aspect of the Word of Wisdom that has long been debated is whether or not all caffeinated drinks should be included under its umbrella. The original revelation specified that hot drinks should not be consumed, which was interpreted to mean coffee and tea. Throughout the twentieth century, the most common explanation for why was that the drinks contained an addictive substance—caffeine. Yet, other caffeinated beverages (i.e. soda drinks like Coca-Cola) were not added to the banned list, most likely because they aren’t too dangerous. This creates a bit of tension—with caffeine being the most compelling reason for banning coffee and tea, it could be argued that either there is no strong logical reasons known for banning them (other than obedience to the prophets) or the ban should be applied to all caffeinated beverages. Dr. Lester E. Bush provided insight into why the earliest Latter-day Saints may have believed that coffee and tea were unhealthy. Medical knowledge in the early and mid-nineteenth century was rudimentary, and it was often believed that diseases were manifestations of one underlying condition—an imbalance in vital nervous energy. This is a bit of an oversimplification, but too much energy was thought to lead to symptoms like fevers, inflammation, or indigestion while too little led to debility. Strong alcoholic beverages were acknowledged as the most dangerous stimulant in common use, but foods and drinks like coffee, tea, meat, and spices were also thought to contribute to…
Cores and Corollaries of the Word of Wisdom
The Church recently published some clarifications on issues related to our health code in the New Era magazine and gave them official status in a statement a few weeks later.[1] Essentially, vaping or e-cigarettes, marijuana and opioids, green and iced tea, and coffee-based products are officially prohibited. While we look to the 1833 revelation of Joseph Smith as the basis of that health code, the Church has been selective in enforcing it. In general, prohibition of alcohol, coffee, tea, and tobacco has been treated as the consistent core of the Word of Wisdom while other parts or potential additions have usually been treated as peripheral issues. Other additions are usually connected to this core in one way or another. The original revelation known as “A Word of Wisdom” was recorded on 27 February 1833. It contains both proscriptions and recommendations for consumption and use, as shown in Table 1. During the remainder of Joseph Smith’s lifetime, the proscriptions were discussed most often as alcohol, tobacco, coffee, and tea.[2] Very little else seems to have been discussed with any frequency, including the recommendations. On rare occasions, restricting meat consumption came up. For example, during one sermon in the 1840s, Hyrum Smith suggested that that Saints should “be sparing of the life of animals” (adding that they could be used “in times … of famine” because they would die anyway “and may as well be made use of by man, as not”).[3]…
Handcarts and History
In many ways, handcarts have come to symbolize the Mormon pioneer experience. There are a few reasons for this. With the tragic experiences of the Willie and Martin handcart companies of 1856, the handcart companies are among the easiest group of pioneers to dramatize. As a result, popular Latter-day Saint historical fiction books and movies frequently focus on handcarts and the stories of handcart companies seem to come up almost as often as the rest of the pioneer companies combined in our Church meetings. And, of course, the handcart experience is the least expensive (and least complicated) pioneer experience to reproduce and therefore the most common way for Latter-day Saint youth to reenact Mormon pioneer treks, both in the western United States and elsewhere.[1] We even have movies dramatizing the trek reenactment experience now. While retelling and experiencing these things can be good, there are a few things to keep in mind when it comes to historical accuracy while discussing the handcart pioneers. First, not all Mormon pioneers were handcart pioneers. Overland immigration in wagon trains to the Utah Territory occurred between the years 1847 and 1869 (when the completion of the First Transcontinental Railroad rendered wagon trains obsolete). The handcart companies made up a small subset of this group, consisting of 10 companies during the years 1856 to 1860, and only accounting for approximately 4-10% of all Latter-day Saint pioneers.[2] By the time the first handcart pioneers entered the…
Spanish Hymns and the Future Hymnbook
Recently, Walter van Beek wrote an interesting post on this blog about Global Mormonism. Globalization and decentralization are important topics in the Church right now. Even within the past few weeks, the gathering of the First Presidency and Quorum of the Twelve in Rome has been portrayed as a hugely symbolic moment for the Church’s broadening its focus beyond Utah and the USA. When the new hymnbook was announced last year, Elder Erich W. Kopischke stated that one goal of the new edition was to “include some of the best hymns and songs originating in other languages that will then be translated into English and the other languages around the world.”[1] So far, the only hymn in the English hymnal to be written by a Latter-day Saint that had translated from another language is the stirring Restoration hymn “Sehet ihr Völker, Licht bricht heran!”, written in German but known in English as “Hark All Ye Nations!” The hymn was included in the English hymnal for the first time in 1985.[2] From there, it has spread around the world. As far as I can tell, the non-English hymn that stands the best chance of making its way into the new hymnal is the Spanish missionary hymn, “Placentero nos es trabajar.” One thing that must be faced to achieve the goal described by Elder Kopischke is that the Church of Jesus Christ of Latter-day Saints has historically prioritized the hymns of English-speaking…
Review: Foundational Texts of Mormonism
The Expanded Canon: A Review
Several months ago, my wife Lissette gave a talk in sacrament meeting on the topic of modern prophets and continuing revelation. She wanted to provide something different, something the congregation could really chew on (no “theological Twinkies“). She ended up discussing how modern-day prophets model the process of revelation for us. Drawing on Elder Bednar’s analogy of revelation as light, she illustrated that revelation could come in a sudden burst of inspiration (like a light switch) or as more gradual, increasing discernment (like a sunrise). Yet, those singular, sudden revelatory events are often incremental steps in a bigger picture. What’s more, future revelations often shed even more light on past ones. As an example, she used Joseph Smith’s multiple accounts of the First Vision. “While Joseph Smith’s vision was a singular event (akin to Bednar’s example of the light switch),” she said, its significance and impact evolved with additional experience and revelation (much like Bednar’s sunrise). The four major accounts of the First Vision differ in their details, with perhaps the biggest one being Joseph’s interpretation of the visitation’s purpose. The 1832 account focuses on Joseph’s forgiveness of sins; a kind of personal conversion story. By 1838, the narrative shifted to concerns regarding religious confusion and the eventual establishment of the Lord’s church. While these purposes are not mutually exclusive, Joseph’s understanding of the experience nonetheless expanded over time. I believe that this example of gradual development should not be seen as an…
Saints, Volume 1: A Review
About a week ago, the first volume of the new official history of the Church was published. I finished reading through it this weekend, and I have to say that it is fantastic. The style of prose reads like a novel (many creative authors were employed as the writers or consultants for the book), but it is very much rooted in some of our best understandings of the events and people who lived in the early period of the Church. The combination of the two results in a very readable, but accurate history. The time frame that this volume covers is the early 1800s through 1846—the year the Latter-day Saints left Nauvoo to move west. There are a lot of controversial issues related to that period, but the book tackled most of them head on. Polygamy (including Joseph Smith’s relationship with Fanny Alger and a small amount about polyandry), seer stones, treasure seeking, Book of Mormon translation, Latter-day Saint pillaging and fighting during the Missouri Mormon War, Danites, the Council of Fifty, Joseph Smith defending himself with a gun in Carthage Jail, and teachings of theosis and a Mother in Heaven are all addressed. Joseph Smith’s character was shown in a more three-dimensional way than most official Church representations of him—his temper and his sense of humor are both shown, as are some of his struggles and missteps. Yet, the history is not one that focuses entirely on the men…
The New LDS Hymnbook: Changes and Possibilities
Recently, the Church of Jesus Christ of Latter-day Saints announced that they were going to prepare a new hymnbook and children’s songbook for use in the worldwide Church. Specifically, the goal is to create unity in hymn numbers and selections that reflect the needs of a global organization. This is the first time in over thirty years that the official hymnbook for the Church has changed, and it is a matter of no small excitement for Mormon musicians and general membership. The current hymnbook is wonderful, but change can always bring new opportunities and improvements. Part of the excitement is that there is an unprecedented amount of involvement of general membership being made possible through online surveys and song submission opportunities. Based on trends within the Church, the history of hymnbooks in Mormonism, and the statements that have been made about the forthcoming books, what might the new hymn and song books look like? There are a number of faucets to examine in considering this question, including continuity with past hymnals, new LDS music available for use, what might be removed and changed, and the hymnbook and songbook’s relationships to the general Christian tradition of music, and the tunes being used. Let’s look at each of these in turn. Continuity During the latter half of the twentieth century, hymnbooks in the LDS tradition have been kept around the same physical size. The major consideration has been the size of hymnbook…
Review: William V. Smith’s ‘Textual Studies of the Doctrine & Covenants’
In October 2007, I returned home to Texas from my mission in Nevada. In April of the following year, the raid on the YFZ Ranch near Eldorado, TX, occurred. I didn’t think much about it at the time because, you know, they weren’t real Mormons (as many LDS are wont to say). However, a good (non-member) friend called me soon after the raid and posed some questions about these polygamists Mormons, seemingly bothered that one of his best friends was mixed up in an abusive cult. I was likely too dismissive of his concerns, largely due to the mentality above. I explained the schism between the FLDS and Utah-based LDS Church, pointing out that my church had ceased practicing polygamy long ago. That seemed to satisfy him as we talked about how bizarre the whole situation was. However, just how strange all of this was to outsiders did not fully hit me until a little later at work when a newly-hired woman asked me (something along the lines of), “What church do you go to?” When I told her I was Mormon, she became rather pale. Being used to the reaction (I do live in the South), I expected her to be some kind of evangelical. However, her next question threw me: “So…is there, like…a community of Mormons around here?” I didn’t understand her at first. I pointed out that there was a chapel just down the road from where…
What’s in a name? A historical note on the title of the Mission President’s Wife
Last year, Cassler and McBaine published results of their survey on “the Naming of Women’s Positions and Organizations in the LDS Church.” Around 400 survey respondents who self-identified as LDS women answered questions about whether or not they would change the names of various women’s roles and groups, including the Young Women’s groups (Beehives, Mia Maids, and Laurels), the term “auxiliaries” (used for Relief Society, Young Women, and Primary), bishops’ wives, and mission presidents’ wives. It’s an interesting survey, with lots of expressed desire for change. (And yes, I’m aware that the people who participate in an online poll are likely not representative of the Church as a whole. Still interesting, I’d propose.) The title on which there was most consensus for change was “Mission President’s Wife,” with 96 percent preferring a change in name. As the authors put it, “The urgency for this to be changed seems to stem from the understanding that the wife is as actively engaged with mission life, if in different ways, as her husband, and is equally required to sacrifice, endure physically and emotionally challenging situations, and become intertwined in the missionaries’ lives as her partner. Furthermore, she is called and set apart, just as her husband is.” I agree in principle and in practice. The wife of my mission president gave me counsel that shaped the course of my post-mission life. So I was interested to see — in a footnote of Jennifer…
Review: A Peculiar People, or How Protestants Viewed Mormons in the Nineteenth Century
So I finally got around to reading J. Spencer Fluhman’s book “A Peculiar People”: Anti-Mormonism and the Making of Religion in Nineteenth-Century America. I was expecting another account of “beat up the Mormons” episodes in the 19th century. Instead, it was an entertaining and informative review of how informally established Protestantism worked in the 19th century (hence my subtitle to the post). The focus is not so much on Mormonism as on how everyone else, in particular the Protestant majority, reacted to Mormons and their religion in 19th-century America.
New “Official” Church History Volumes Forthcoming
Ten years ago, I posted one of my very first pieces at T&S, “Missing Essentials,” noting the decline of familiarity with LDS history by the average member of the Church and suggesting this was due, in part, to the lack of a replacement volume for Essentials in Church History. In the intervening ten years, the problem has deepened. What was once simple historical ignorance has become, for some Latter-day Saints, a faith crisis, as they encounter online accounts of troubling LDS historical events. Local leaders are generally no more conversant in the details of LDS history than the membership and don’t have much to offer troubled members who share their concerns. The Gospel Topics essays are one response to this challenging development. Now we have official word that book-length treatments of LDS history will soon be published by the Church, finally filling the role once occupied by Essentials.
Telling the stories of the Church’s history
A review of Leonard Arrington and the Writing of Mormon History, by Gregory A. Prince Telling the history of a church can be tricky. Which elements arose from the culture of the time? Which manifest the direct intervention of the divine? Is that even a sensible distinction? On the one hand, some Church leaders have historically seen the principal role of religious history as being to show “the hand of the Lord in every hour and every moment of the Church from its beginning till now” [1]. With this as one’s end, the appropriate means may be a partial telling of history: “Some things that are true are not very useful” [2]. On the other hand, some fear that this will leave believers vulnerable when uncomfortable truths come out: “I worry about the young Latter-day Saints who learn only about the saintly Joseph and are shocked to discover his failings. The problem is that they may lose faith in the entire teaching system that brought them along. If their teachers covered up Joseph Smith’s flaws, what else are they hiding?” [3] As Laurel Thatcher Ulrich put it succinctly, “History is dangerous.” No character in Mormon history is perhaps better placed to illustrate this lesson than Leonard Arrington. In 1972, Arrington became the first — and to date, the only — professional historian to serve as Church Historian of the Church of Jesus Christ of Latter-day Saints. (To be fair, Arrington’s PhD was…
Some Thoughts on Trends in Apologetics
First let me say upfront that I simply don’t read that many apologetic papers anymore. That’s less about any problems with the genre so much as just a lack of time. I have to be a little pickier about what I read than I used to. One day when little kids aren’t waking up all hours of the night that may change. Second let me say I’m not really interested in doing apologetics in the below. I’ll do my best to refrain from answering tangents that head in that direction. Rather, what I’m more interested in is the theoretic scaffolding behind different eras and trends in Mormon apologetics. I’ve been thinking about this a lot primarily in reaction to some of Dave’s post and Brad L’s comments to it last week. Brad in particular justifiably called me out on staking out a stronger position than I could defend. That said, I’m not sure I agree with taxonomy of apologetics many took for granted in that discussion. Please take this in the spirit it was intended. A loose set of categories that I see in the history of apologetics. Further I’ll say up front this is pretty preliminary. I may be completely wrong in some points. I look forward to your critiques.
The New Harmonized First Vision Account
Sunday night, Elder Richard J. Maynes, of the Presidency of the Seventy, delivered a CES Devotional on the First Vision. In particular, he made explicit reference to the four first-person accounts of the First Vision authored by Joseph Smith that we have. [See the text of the four accounts at this handy page at the JSPP site.] He also referenced the Gospel Topics essay “First Vision Accounts.” It is encouraging to see senior LDS leaders incorporate the essays and the scholarship coming out of the Church History Department into their talks and recommend this material to the general membership. This post is about a very new resource that Elder Maynes referenced in his talk: A harmonized narrative of the First Vision posted at the Church History site (within LDS.org) incorporating details from all four primary sources. It was posted there only about a week ago. Wow. It’s not everyday that the Church restates the narrative of its founding event and posts it online.
Terryl Givens on What It Means to Sustain
Below is a letter Terryl Givens recently wrote on what it means to sustain Church leadership. It is an outgrowth of an actual correspondence between Brother Givens and a friend, and is posted with Givens’ permission. The friend holds strong feelings about recent changes made to the Church Handbook of Instruction and had asked Givens how someone could sustain a leadership that he or she believed had acted in error or unrighteously. Dear [Friend], I am glad you followed through with your question. [How can I sustain a leadership that I think has acted in error or unrighteously]. It is one that is on a lot of minds these days. The word sustain only appears in the scriptures once, so I think it is a pretty important moment to infer its exact meaning. D&C 134.5, admonishes us to “sustain and uphold” the respective governments in which we reside. Now notice that we don’t have to like or agree with a great deal that our governments do. But I take “sustain” in that case to mean we support the general framework, share its common purposes, and work for its betterment. To sustain the elected leaders of a government would similarly mean to recognize their legitimately derived authority, and not work to undermine that authority, even if we voted for the other guy (or woman). So adapting this scriptural usage to the sustaining of our own leaders, I take the same cues. We recognize their legitimately derived authority. (This is made…
A Look at Life on the Trail
On a recent corner-to-corner drive across the state of Wyoming, I paralleled the Mormon Trail for about 200 miles: from where the trail intersects I-25 (about 80 miles north of Cheyenne), through Casper (site of the first Mormon ferry), along Wyoming 220 past Independence Rock, Devil’s Gate, and Martin’s Cove, then up US 287 past Split Rock to the Sixth Crossing of the Sweetwater River. I’ve never been much for pioneer tales, but I enjoyed taking in the landscape that was the common experience of the first twenty thousand Mormons who made the overland trek to Utah.
Review: Revelation, Resistance, and Mormon Polygamy
Merina Smith’s Revelation, Resistance, and Mormon Polygamy: The Introduction and Implementation of the Principle, 1830-1853 (USU Press, 2013) does a very nice job summarizing scholarship on the LDS practice of polygamy during Joseph Smith’s lifetime and for the decade following his death. The focus of the narrative (which is based on the author’s recent PhD dissertation) is on the development of a theological narrative to support and justify the early practice of LDS polygamy. The author makes the point that a convincing theological narrative or justification was a necessary prerequisite for the acceptance and practice of polygamy by Joseph’s associates and of course by the women who participated. Later the practice was broadened to a much larger percentage of the membership of the Church. And this is a key point: it took years for Joseph to develop that theological narrative and to get others to accept that theology. This book tells that interesting story.
Review: Joseph Smith’s Polygamy: Toward a Better Understanding
You have probably heard about Joseph Smith’s Polygamy: Toward a Better Understanding (Greg Kofford Books, 2015; publisher’s page) by Brian C. and Laura H. Hales. It has been getting a lot of attention, coming as it does in the wake of the recently released polygamy essays at LDS.org. Furthermore, the book follows the three-volume treatment of the history and theology of Joseph Smith’s polygamy, authored by Brian C. Hales and (for volumes 1 and 2) Don Bradley and also published by Kofford. Not having read the three volumes, I assume the 100 pages of narrative text in this shorter volume, along with the 75 pages of biographical sketches of the 35 women who were, in one sense or another, plural wives of Joseph Smith, are something like a summary of the material discussed at greater length in the three longer volumes. An abridgement, if you will.
Review: For the Cause of Righteousness: A Global History of Blacks and Mormonism, 1830-2013
It’s time for a discussion of Russell Stevenson’s For the Cause of Righteousness: A Global History of Blacks and Mormonism: 1830-2013 (Greg Kofford Books, 2014; publisher’s page). I bought my copy at a book signing at Benchmark Books in Salt Lake. Deseret Book is carrying the book, but if you live in Utah County go pick up a copy at Writ & Vision, Brad’s new operation (on West Center in Provo, used to be Zion’s Books). We are fortunate to have Russell presently doing a guest blogger stint here at T&S, so I look forward to his responses to my review and to your observations or questions in the comments. For the Cause of Righteousness is both comprehensive, as it takes a global view of the topic for the entire history of the LDS Church, and timely, coming just after the Church’s publication of the definitive Race and the Priesthood essay. And the issue of race and the priesthood is not just an isolated topic or chapter in our history; it is a central theme that runs right through the middle of LDS history, from the first decade right up to today. It’s not a pretty story, but it is one that you, as a Mormon, simply need to know.