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.
From the Salt Lake Tribune, a variety of reflections on the upcoming selection of two new apostles for the LDS Quorum of the Twelve. Many of those quoted in the article favor a pick that would advance ethnic or international or gender diversity. No one made the obvious prediction: a married white male from Utah with a law degree.
For the second week, LDS wards and branches in the USA and Canada were presented with the Letter over the signature of the First Presidency, the Statement over the title of the Council of the First Presidency and the Quorum of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints, and the unsigned background material in Q&A form accompanying the Letter. These have all been officially published at the Mormon Newsroom. Social media continues to report a variety of reactions at the local level: some bishops simply read the Statement with no discussion, others conducted a Q&A comment period with considerable discussion. Reported comments (when permitted) following the reading of the Statement range from expressions of love and support for gays to jokes and laughter to complete silence. In a post last week, I examined the text of the Letter and Statement in detail. This week, let’s talk a little more broadly about how it has been…
The Mormon Newsroom has posted a letter from the First Presidency to area and local leaders. This is unusual: generally letters from the First Presidency are read to members over the pulpit in sacrament meeting, where you hear it once (if you’re lucky) but do not get access to the written text for study or review. And the first line of the letter makes it quite clear what prompted the letter: “Enclosed is a statement by the Council of the First Presidency and Quorum of the Twelve in response to the recent Supreme Court decision legalizing same-sex marriage in the United States.” [See Obergefell v. Hodges opinions.] The attached statement is to be read to the membership on Sunday (but not in sacrament meeting). The letter anticipates some discussion following the reading of the statement.
I’m going to say some nice things about Sam Brown’s First Principles and Ordinances: The Fourth Article of Faith in Light of the Temple, published in 2014 by the Neal A. Maxwell Institute. But first some background. This short book (153 pages of text) is part of the Maxwell Institute’s Living Faith series, which also includes Adam Miller’s Letters to a Young Mormon. What I like about both books is that they take a relentlessly positive approach to the LDS doctrines and principles they discuss but avoid the oversimplified discussion that has become the norm for the LDS curriculum and mainstream LDS books. These are books directed at the intelligent Mormon reader.
“The prophet will never lead the Church astray.” — Ezra Taft Benson, 1981. Discuss.
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.
Lamanite: An increasingly dated term that now rubs many people the wrong way when heard in public Mormon discourse. But the category lingers on despite LDS attempts to move toward a post-racial approach to priesthood and salvation. Lamanites, Nephites, children of Lehi, Indians, Native Americans, Amerindians — whichever term you choose, it’s clear the doctrinal category is still with us. There is still a racial component to the Mormon view of past, present, and future history. Let’s explore this a bit.
The Pew Research Center is releasing the results of its “extensive new survey” on religion in America. In “America’s Changing Religious Landscape,” it summarized changes for reported religious identification: Evangelical Christians dropped 0.9% (from 26.3% of the US population in 2007 to 25.4% in 2014), Catholics fell 3.1%, Mainline Protestants fell 3.4%, and “Unaffiliated” rose 6.7% (from 16.1% to 22.8%). Overall, adults identifying themselves as Christian dropped from 78.4% to 70.6%. America is becoming less religious and less Christian.
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.
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…
This is the third and final post on B. Carmon Hardy’s Doing the Works of Abraham: Mormon Polygamy: Its Origin, Practice and Demise (Arthur H. Clark Co., 2007). The simple story of the end of LDS polygamy is that it ended in 1890 with the Manifesto. The not-so-simple story involves a Second Manifesto in 1904, which raises the obvious question, “If the First Manifesto ended polygamy, why the need for a Second Manifesto?” The First Manifesto did not end the officially sanctioned LDS practice of polygamy. In fact, it took twenty years to fully execute that momentous institutional change of course.
President Eyring is conducting this session of Conference, with music by the Tabernacle Choir. Invocation by Sister Linda S. Reeves, Relief Society Second Counselor. Benediction by Elder Kevin S. Hamilton of the Seventy. For this on-the-fly summary, text in quotation marks is a direct quote of a speaker, subject to correction when transcripts are available; other text is my summary of remarks by a speaker; and text in brackets [like this] is my own helpful commentary.
In my prior post, I looked briefly at the origins of polygamy. Again using documents from B. Carmon Hardy’s Doing the Works of Abraham: Mormon Polygamy: Its Origin, Practice, and Demise (Arthur H. Clark, 2007), I will now look at the public practice of polygamy in early Utah. How did the Saints in Utah explain it to the world and what did visitors to Salt Lake City say about what they observed?
Once upon a time, no one except critics wanted to talk about LDS polygamy. But TV shows, court cases, and four Gospel Topics essays on the subject — which run to 32 pages of material when I printed them out — have changed the game. Now everyone is talking about polygamy. The current LDS position, however, is still as murky and convoluted as ever. Historical explanations, doctrinal justifications, and even simple factual descriptions of LDS polygamy remain controversial (see earlier posts at T&S, BCC, JI, M-Star, FMH, and most recently Kiwi Mormon). To this expanding conversation on polygamy, add the new aggressiveness some bishops are showing to threaten or initiate discipline based on posts or comments on Facebook or blogs (see here for a recent example) and it is clear we have a problem. This is particularly true given that the average bishop really doesn’t know much about the history and practice of LDS polygamy, and half of what he…
An article in the March 2015 Ensign is stirring up all kinds of discussion: “When Doubts and Questions Arise.” Read the article and you will see what the fuss is about. On the positive side, this and other recent articles and talks addressing faith questions at least provide acknowledgement that many faithful Mormons have issues with certain features of LDS doctrine and history. The new essays in Gospel Topics at LDS.org likewise provide groundbreaking official responses on several troubling topics. But the Ensign really has to do better than this polarizing and dispiriting discussion.
We are pleased to welcome Russell Stevenson as a guest blogger. Russell has a master’s degree in history from the University of Kentucky, and after a stint teaching at Salt Lake Community College he is now in the Ph.D. program in African history at Michigan State University studying Mormonism in Nigeria. He blogs at Mormon History Guy and at Rational Faiths. February is Black History Month, the right time for Russell to share some of the material from his two books, Black Mormon: The Story of Elijah Ables and the just-published For the Cause of Righteousness: A Global History of Blacks and Mormonism, 1830-2013 (Kofford Books, 2014). Join me in welcoming Russell to Times and Seasons.
Over the holidays I borrowed a copy of Historicity and the Latter-day Saint Scriptures (BYU Religious Studies Center, 2001). Turns out the full book is available online at the RSC site. The book features articles by the usual cast of religion profs and scholarly apologists, plus an apostle and a philosopher. Given how central the historicity issue has become of late (as evident in the Book of Abraham essay, for example) this seems like a good topic for my occasional series on practical apologetics. At the risk of oversimplifying a bit, I am going to suggest that LDS writers who address historicity take one of two approaches, which I will label “no middle ground” and “it’s not so simple.”
I don’t have time to do a proper review of the 490 pages of The Council of Fifty: A Documentary History (Signature Books, 2014), edited by Jedediah S. Rogers, so I am just going to start writing and see what happens. The book hits the bookshelves today, so it’s a potential Christmas gift for the Mormon history fan in your life.
Continuing with my project to actually read the LDS books I buy, I’m now reading The New Mormon Challenge (Zondervan, 2002), a serious book about Mormonism by a bunch of Evangelical scholars, edited by Francis J. Beckwith, Carl Mosser, and Paul Owen. Apart from our mere existence, two things about us really trouble Evangelicals: our relentless growth (which has apparently leveled off since the book was published) and our huge corps of missionaries (which has ballooned since the book was published). We are a threat. That perhaps explains why Evangelicals feel justified in disparaging Mormons from their pulpits, classrooms, and publishing houses. But this book is by academics, not pastors, and is a serious discussion, not a slam. So I was a little disappointed with Chapter 3, the first meaty chapter, which defends ex nihilo creation and critiques the LDS belief in creation out of preexisting but unformed matter.
Between the new polygamy essays at LDS.org and the new religion curriculum at the BYUs, there has been a lot to argue about this week. Let’s try something a little friendlier: The Mormon History Association’s Tanner Lectures: The First Twenty Years (U. of Illinois Press, 2006). It has been on my shelf a couple of years now. I recently pulled it down as part of my new plan to actually read the LDS books that I buy. The book contains 21 articles, all variations on “Mormonism and X” but all terribly interesting. That template derives from MHA’s format for the lecture series: an accomplished historian (all non-LDS as far as I can tell) who works in a field related to LDS history but who has not studied Mormonism directly is invited to research and present something interesting about “Mormonism and X.” Here is what three of these historians talked about.
After several days of rampant speculation and gnashing of teeth (here, here, here, and here) the new BYU religion core has been officially announced at LDS.org.
This is going to be a post about Isaiah that does *not* talk about Second Isaiah. After addressing the transmission of the text of Isaiah, I will contrast two different approaches to reading and understanding that book and, more generally, any scriptural book.
So I stumbled upon a Rod Dreher article at Beliefnet, “The Church’s Lost Generation” (and by “Church” he means generic Christians). It is clear from General Conference themes that senior LDS leaders are now aware (finally) of our youth retention problem and the broader faith versus doubt problem that seems to be on everyone’s mind lately. Dreher makes it clear we are not the only ones worried about the problem. Everyone is losing their youth, it seems.
Welcome to the fourth or fifth or sixth session of General Conference, depending on how you count. Text in quotation marks are verbatim quotes but not 100% guaranteed; other text is my summary of their remarks. [My comments inside brackets.] Music by the Choir. President Eyring conducting (he thinks it’s the fifth session), President Monson presiding. Song, prayer.
At last night’s Stake Leadership Training Meeting, the stake president announced the first two speakers, both bishops. The second was assigned the topic “the unwritten order of things.” Hard to think of a topic more likely to spin out of control — I braced for the worst, and prepared myself for the upcoming train wreck by Googling up a copy of Elder Packer’s actual remarks at the 1996 BYU devotional and (#3 on the Google search) Julie’s 2009 post “The Problem with the Unwritten Order of Things” and the 103 spirited comments to that post.
Having heard nice things about the odd little book by Pierre Bayard How to Talk About Books You Haven’t Read (ht: someone out there), I finally found it. And read it. Summary: You read a very, very small slice of all published books. You forget most of what you read, so you retain only a small part of the few books you actually read. Worse yet, you bend and twist what you do remember to fit your own personal matrix of ideas and experiences. So what is in your head after reading a book, even more so for a book you read years ago, likely bears little or no similarity to the actual text of the book. Maybe we should forget books, forget any claim to link to some text that we supposedly read and remember, and just talk creatively and imaginatively about our own ideas and experiences. The author draws a lot out of that simple set of claims.…
It’s not surprising that the First Vision has become one of the faith issues that gets kicked around the Internet these days. Visions are personal experiences of one particular person, so little effort or justification is needed for a third party to doubt or disbelieve another’s account of a vision. Most Mormons find it easy enough ignore or reject visions recounted in other Christian traditions without much reflection. As Steven C. Harper notes, “It is vital to recognize that only Joseph Smith knows whether he experienced a vision in 1820. He was the only witness to what happened and therefore his own statements are the only direct evidence. All other evidence is hearsay.”  But if accepting or rejecting Joseph’s accounts of his vision is so straightforward, why has the First Vision become so contentious for some people? Let’s consider a few possibilities.
The Summer 2014 print issue of Dialogue arrived in my mailbox last week. Among other fine articles is a ten-year look back at Mormon blogging by Dialogue Web Editor Emily Jensen. The article consists of about 70 paragraph-length quotations from selected Bloggernacle posts over the years, in ten categories: theology, homosexuality, feminism, race, Mormon studies, public conversations, history, Dialogue, personal essays, and miscellaneous. The Dialogue website adds a few supplementary blog posts that did not make the print article, but to get the print article itself you will need to subscribe. Below are links to the T&S posts that appeared in the article.
Elder David A. Bednar just delivered a talk on social media at BYU Education Week. The text of the talk is already posted at LDS.org (video also available). You are probably going to be hearing about this one so you’d better go read it. Here are the highlights. Quotations in the italicized blockquotes; my commentary in plain text following the quote.