Caspar Schwenckfeld: Mormon Hero of the Reformation

As much as we honor the Reformation in general, on closer inspection the individual Reformers have, from a Mormon perspective, some rough edges. Whether or not a given Reformation doctrine is closer to our views than traditional Catholic teaching had been seems about as predictable as a coin toss. One would hope that the Reformers would show tolerance for those of other faiths, but Luther, Zwingli, and Calvin all had their grumpy moments. Is there anyone that we can wholeheartedly embrace as our ideal Reformer? I nominate the Silesian nobleman Caspar Schwenckfeld (1489-1561).

Temple Worship and the Retreat of Esoteric Space

In a comment on Gordon’s recent post, Jed Woodworth raises an interesting point. He, entirely accurately, points out that the notion that the temple is a place that most members should regularly attend is a late 20th century phenomena in Mormonism. Prior to that time, the temple, for most members, was generally a place visited once or twice in a life time, and work for the dead was largely delegated to specially called temple workers. Indeed, during the 1930s, Heber J. Grant actually hired people to do temple work on behalf of his ancestors as a kind of make-work project. Yet I think that Jed misses something in his account of the shift away from this rather modest role for individual temple worship to our contemporary emphasis.

Mormon Studies Periodically: Bert Wilson and Mormon Folklore

After a stimulating discussion following the first installment of this recurring feature, we’re happy to present the second, courtesy of the Association for Mormon Letters’ publication Irreantum, and exclusively accessible online at Times and Season. In keeping with its overall theme, the current issue of Irreantum features an interview with the eminent Mormon folklorist Bert Wilson. The interview is available for Times and Seasons readers to view here.

Awaiting the Restoration in 1531

Who before 1830 was anticipating the Restoration? For many cases we like to cite, the evidence consists of quotes that have been in circulation for a century or more, and that often rest on a fairly shaky foundation. Musings of poets require much interpretation, and what deists expected was nothing like what Joseph Smith provided. Roger Williams is a more likely candidate, but the quote usually attributed to him is poorly sourced and possibly apocryphal. Are unambiguous statements and reliable bibliography too much to ask for? Like urban legends and fairy tales, apocryphal prophecies and other faith-promoting stories are useful witnesses of our hopes and fears, but accepting them uncritically lets us avoid the hard work of figuring out who really was anticipating something that we would recognize as our Restoration. That there were such people, at least as early as the sixteenth century, is incontrovertible.

Imagining Bathsheba

Recent weeks have seen stimulating (and occasionally heated) discussion of a July Ensign article on the life of Bathsheba W. Smith. The article, meticulously parsed by Justin Butterfield, omits, together with other biographical material, all references to Bathsheba Smith’s sister-wives and any reference to the polygamous families of her husband, George A. Smith. This conspicuous lacuna looks to many readers like a deliberate effort to edit the historical record, selectively striking embarrassing references to polygamy—and, in the process, variously flouting standards of historiography and simple honesty, dishonoring the memory of polygamous wives, and writing women out of Mormon history. I’m instinctively sympathetic to the concerns articulated by Justin and Kris (I mean really, who wouldn’t want to put themselves in such distinguished company?), and to my mind they raise compelling historiographical questions. They stop too soon, though: the work of writing history is just that—writing and history–and thus the questions we ask about that work need to be both historical and rhetorical.

London Calling

We are commanded to mourn with those that mourn, and comfort those that stand in need of comfort. And so, in the aftermath of tragedy and terror in London, we all join together in saying “I am a Londoner.” Our thoughts and prayers at this time are with the brave citizens of London and of England, and in particular with the many victims of the attack.

Introducing (Again) Jonathan Green

A little while ago, Times & Seasons was pleased to announce that Jonathan Green–scholar, master of trivia, academic vagabond and world-class T&S commenter–had agreed to grace our blog with a guest stint. Since his initial post, however, he’s been on the move, taking his family from Charleston, South Carolina (where he had a visiting position at the College of Charleston) to Lansing, Michigan (where he will take up a visiting position at Michigan State University), with stops at Arkansas (where he and his family visited Chez Fox and we shared some nice BBQ ribs) and Illinois in between. (Yes, I know it’s not a direct route; don’t ask.) Now they’re in California, and since they apparently have couple of weeks of consistent internet access before them, Jonathan ready to wow us. So, once again, welcome to T&S, Jonathan!

Missionary work versus religious correctness

When the Winter Olympics in Salt Lake were being announced, I remember how in our priesthood meetings in Provo exciting plans were forged to turn the event into a massive missionary opportunity: we would fill the streets with members passing out copies of the Book of Mormon and taking referrals.

Judicial Activism

A fascinating op-ed in the New York Times discusses the idea of “judicial activism.” The authors suggest that one measure of activism is the amount of times a judge votes to invalidate legislation passed by Congress. Using that measure, they write that: We found that justices vary widely in their inclination to strike down Congressional laws. Justice Clarence Thomas, appointed by President George H. W. Bush, was the most inclined, voting to invalidate 65.63 percent of those laws; Justice Stephen Breyer, appointed by President Bill Clinton, was the least, voting to invalidate 28.13 percent.

Iago and Godly Creativity

Early last year, I discussed an idea that I called “the Iago problem.” I argued that one answer to the question “why are there no Mormon Shakespeares” was that church members may lack the skill to breathe life into a truly evil character like Iago. Recently, I rethought the question. And now, I’m not sure that the Iago problem is really much of a problem.

Round Here We Stay Up

very very very very late. I do, at least. It’s 11:41 presently, and I’m still planning to finish this post, fire off some comments, do my sit-ups and read the new Adam Gopnik in this week’s New Yorker before I turn in.