109 search results for "grant hardy"

A Pitch for Living in High Needs Wards; or Why Large, Stable Wards are Boring

The socioeconomic dynamics around schools are funny things. The largely liberal social scientists I spent time around earlier in life could wax on about the evils of gentrification or white flight, but when it came to their own children they would move, slit throats, or do whatever it took to be in the catchment area for a prestigious school. And I don’t blame them. (However, for all the energy, time, and money you pay to win the “good school” game you could probably give them a killer home education—especially given all the amazing online resources available nowadays—but I digress).  However, I sometimes see a similar process in regards to ward boundaries, with families going to great lengths to be in the more stable wards with high resources and large youth quorums for their children. I suspect that the insane real estate prices in Utah and Southern Idaho (relative to incomes) are in part because of the demand for these sorts of communities. (I’ve also been heartened to see the opposite happen, with a few hardy souls specifically asking where they could be of most help).  However, I think big, stable wards and their purported positive influence on kids are overrated. I have experienced both extremes. One of the wards I grew up in now has over 120 youth, with multiple deacon’s quorums.  I have also been in two wards I’d label “high needs,” one in inner-city Philadelphia and my current…

Padre Nuestro en el Cielo: Mexican Mission Hymns, Part 2

Note: This is a part of an ongoing series, the Mexico Mission Hymns Project. Hymn Text: Padre Nuestro en el Cielo by Manrique González was one of the earliest-published Spanish hymns in the Church of Jesus Christ of Latter-day Saints.  It was published in the 1907 Mexican Mission Himnario Mormón (p. 57, see Figure 1) and in the 1912 editions of the Himnos de Sion (p.44).  It was cut from subsequent editions of the hymnbook (1927 onwards).  Textual changes between the two editions it was included in are minor, consisting solely of punctuation alterations (see Table 1).  According to the 1912 edition, the hymn was to be sung to the tune of hymn 37 in the English-language Songs of Zion, which was “We are Sowing” by H. A. Tucket (8.7.8.7 D).  Oddly, the hymn tune fits two verses of the hymn at a time, but there are 5 verses of the hymn, which doesn’t work out math-wise.  In addition, the syllables do not completely align with the music as written.  As a result, I wonder if there was a typo in the 1912 edition where it indicated which tune to sing the song to.   Figure 1. The text of “Padre Nuestro en el Cielo” in the 1907 Himnario Mormón. The author, Manrique González (1880 – 1976), was initially from Nadores, Coahuila, Mexico.  He left home when he was 14 years old, living first with an uncle in Torreon, Coahuila,…

Considering Emma Hale Smith

Emma Smith isn’t just an elect lady, she’s a complicated one too.  Jenny Reeder, author of First: The Life and Faith of Emma Hale Smith, recently discussed reasons for why that is the case in an interview with From the Desk.  Alternatively vilified or considered an hero of the Restoration in the Church of Jesus Christ of Latter-day Saints, Reeder wanted people to know first and foremost that Emma was a real person, complete with flaws and a very complicated relationship with the Church. One of the more difficult aspects for members of the Church today to consider was Emma’s complicated relationship with plural marriage and her split from the Brighamite portion of the church.  When my wife and I were doing the readings for the “Emma Smith is an Elect Lady” section of Come Follow Me (D&C 25) last year, we decided to read the section of the At the Pulpit that shared thoughts from Emma Smith.  When we read her statement that Relief Society members needed “unite to expose iniquity, to search it out and put it away,” I laughed a little because, as I read it, she was targeting polygamy that was being practiced in secret by her husband and other Latter Day Saints.  Apparently Jenny Reeder was involved in compiling that section of At the Pulpit and had some concerns about that very issue: I knew we had to include something from Emma Smith, but unfortunately that meant cobbling together some…

“There is never but one on the earth at a time”

Polygamy was one of the most divisive and explosive policies that Joseph Smith ever embraced.  In many ways, it was what led to Joseph Smith’s death.  He knew that it would be a cause of contention, both within the Church of Jesus Christ of Latter-day Saints and with those who were not members, and he made some efforts to both conceal the practice and to set up rules to keep it controlled.  Key among the latter was the idea of only one individual serving as the gatekeeper to entering plural marriages.  Yet, polygamy was a confusing and messy practice to early church members from the very start and it was difficult to stick to those rules.  As Amasa Lyman once said about the early attempts to practice plural marriage, “We obeyed the best we knew how, and, no doubt, made many crooked paths in our ignorance.”[1] Joseph Smith’s Presidency During the 1840s, a series of difficult situations may have led Joseph Smith to centralize the authority to perform plural marriages and eternal marriages to the office of church president. First, Benjamin Johnson recalled that in Kirtland, Ohio in the early 1840s, some church members followed a man who “claimed he had revealed to them the celestial law of marriage.” This led to “men and women of previous respectability” engaging “in free love.”[2]  More significantly, the assistant president of the LDS Church and mayor of Nauvoo, John C. Bennett, seduced women in…

Reading Nephi – 7:6-22

Here again we get a narrative, and in the perceptible foil of a competitor narrative. Once again, Nephi works hard to discredit Laman & Lemuel, and here we can see clearly what their major point is: returning to Jerusalem. It’s easy to imagine a New World experience decades into the future, in the wake of hardships that rival or surpass the hardship of the 8 years in the wilderness—infant mortality, disease, lack of food, the general hardship of coping with an entirely unfamiliar ecosystem, together with whatever struggles they might have had with their native neighbors. It’s easy to imagine competitor narratives to Nephi’s rule that focus on the illegitimacy of leaving Jerusalem—that comparative Utopia still very present in Lehite memory. It’s easy to imagine a public unconvinced either by the claims of Jerusalem’s destruction or unconvinced that becoming a vassal state would’ve been overall worse than what they suffered in the exodus and settlement of the Americas. Such a narrative might make a great deal of a pivotal moment when a majority or near majority attempted to return. The major points of Nephi’s narrative—preservation and deliverance in the wake of scrappy, faithful obedience to God’s commands—coincide with the major elements of criticism. There’s plenty of room within the text itself to craft a plausible counter-narrative to Nephi’s claims. Here’s some possibilities: At this point, Laman and Lemuel must have felt a little desperate. It is no longer a matter…

Reading Nephi – 1:7-17

Joseph Smith remarked on visions that they are something that overcomes the visionary—that is, they’re physically exhausting. After the famous vision he shared with Sidney Rigdon (D&C 76), Sidney was apparently quite overcome, and Joseph quipped, “He’s not as used to this as I am” (or something to that effect, a la Truman Madsen). Thus it appears to have been the case with Lehi—overcome after his experience in the presence of God (a pillar of fire being a typological Old Testament symbol for the presence of God), he casts himself upon his bed. But God wasn’t yet done with him. Hardy points out that this appears to be something of a cover-up, that Nephi appears to be intentionally blurring the lines between visions (note that Nephi’s narrative begins with what is clearly denoted as a conscious, daytime vision) and dreams, which Nephi often parenthesizes as a “vision.” Hardy sees Nephi as responding to the criticism lodged by Jeremiah that dreams are the least trustworthy of spiritual experiences. This seems quite plausible, and it does read to me as though Nephi is responding here, taking cues from other discussions, likely criticism of Lehi (perhaps a later Laman-ish/sons-of-Ishmael-ish criticism; or perhaps more likely the criticism of the inhabitants of Jerusalem that might have later been repeated by critics in the family). In addition, however, Nephi is positively painting a picture of his father as being in constant communion with the heavens. He’s…

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.

Polygamy: Public Practice

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?

Reflections on the Mormon Trail

On a recent corner-to-corner drive across the state of Wyoming, I parallelled 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.

Josephine Marie Augustine de la Harpe Ludert Ursenbach: From the Tsar’s Court to the Kingdom of God

It will be seen by obituary notice in another column, that Sister Ursenbach died this morning. She was a lady of superior education and attainments, and true to her integrity in the work of the Lord. She leaves one son, who is now in New York, employed as a scenic artist at one of the leading theatres. She has also two daughters in St. Petersburg, Russia. Deceased was a native of Switzerland, but resided for some time in Russia. – Deseret News Weekly, February 27, 1878

An Interview with Todd Compton

Independent scholar Todd Compton is the author of the much acclaimed volume In Sacred Loneliness: The Plural Wives of Joseph Smith (hereafter, ISL) and three forthcoming books: Victim of The Muses: Poet as Scapegoat, Warrior and Hero in Greco-Roman and Indo-European Myth and History (Harvard University Press), Fire and the Sword: A History Of The Latter-Day Saints In Northern Missouri From 1836 To 1839 (Greg Kofford Books), and Cyril of Jerusalem: Initiatory Lectures (translation and commentary, FARMS).

12 (or so) Questions for Kathleen Flake

Back in November, we solicited questions for Kathleen Flake, author of the terrific book The Politics of American Religious Identity (2004). We are now pleased to present her responses. Thanks Professor Flake! 1. How have you negotiated the tension between focusing on Mormon studies versus the broader issues within your discipline? How have your faith and your interest in Mormon studies affected your career at Vanderbilt, if at all? My focus has not been on Mormonism as an end in itself. Rather, I have experimented with using Mormonism as a tool to understand the “broader issues.”

12 Questions for Sarah Barringer Gordon, part two

Here’s the second half of our dialogue with the esteemed Professor Gordon. [Click here for part one.] I’m sure everyone joins me in thanking her for such intelligent and provocative responses to our questions. If you haven’t already, be sure to check out her landmark book, The Mormon Question. Again, our questions are in bold and her responses follow in plain text. Enjoy! 7. There has been some discussion here at Times and Seasons about the apparent analogies and disanalogies between the nineteenth-century antipolygamy movement and the current battles over same sex marriage. To what extent do you think that cultural and legal strategies employed by antipolygamists are (or are not) available to those who now seek to define marriage as between a man and a woman? I was waiting for this one!