MHA Gets New Executive Director. Click here to find out who.

For the past three years Patricia Lyn Scott has served the Mormon History Association, first as Co-Executive Director and then as Executive Director, just the most visible period of her decades of dedicated service to the organization as a member of councils, boards, and committees. As Pat concludes her three-year service as Executive Editor, we, her current Board colleagues, express our heartfelt appreciation for Pat’s significant contribution to the advancement and perpetuation of the Association. Her term as Executive Director will end later in the summer on July 31, 2011, consistent with her original appointment, after directing the work for the imminent St. George Conference. Along with her notable work on the earlier Sacramento, Springfield, and Independence conferences, as well as the 2012 Calgary conference, her kindly manner and friendly cheer have helped MHA in equally important ways. We wish Pat well in her current and future scholarly projects, which are several.

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Gender and Consecrated Oil

On December 11, 1917, William Smart recorded in his diary, ?Wife and I are fasting today. I bathed and thoroughly then anointed myself from head to foot with consecrated oil after praying to the Father and presenting this for purpose of further cleansing and as a token to present myself clean before him.? The many entries in Smart?s diary as well as those of hundreds of others Latter-day Saints illustrate how ritual objects can be a primary form of evidence for understanding religion as lived experience and sheds light on what believers do with material things.

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Pure Sources

In a previous post, I mentioned a sort of revelation I had while reading Brooke’s Refiner’s Fire. ?Wait, Steve,? the Spirit said, ?don?t write this book off. You have to understand a few things. What Brooke is talking about here are ?temple? or esoteric truths that are by nature difficult to verbalize. Such ideas have been passed through the ages from original pure sources and had thus become somewhat corrupted. These factors make what Brooke is talking about not so easily recognizable or understood. Furthermore, don?t pretend that you understand what the temple is about. So read the book with an open mind. You?re going to spend the rest of your life trying to figure this stuff out.? Or something like that.

Since working on that issues the last ten years, I’ve wondered what those “pure sources” were: “primitive Christianity,” Moses, Abraham, Enoch?

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Announcement: BYU Department of Church History & Doctrine Breakfast at MHA

Steven Harper passed along the following note and requested we post it at JI:

The Department of Church History &  Doctrine at BYU is hosting a breakfast on Friday 27 May  at 7 AM, before Professor Reeve?s talk at MHA.  Join us at the Hilton Garden Inn, adjacent to the Dixie Center where the MHA meetings will convene.

We wish to cast a broad invitation to all who may be interested in joining the Dept. faculty and would like to ask questions, learn about dissertation grant and adjunct teaching opportunities, etc.  There are no obligations.  We hope that if you?re interested and able that you?ll join us.

Book Review: David Holland, Sacred Borders: Continuing Revelation and Canonical Restraint in Early America

David F. Holland. Sacred Borders: Continuing Revelation and Canonical Restraint in Early America. New York: Oxford University Press, 2011. 275pp. + index.

We spend a lot of time at this blog considering how Mormonism fits within larger frameworks in American religious history and what it uniquely reveals about the shape and contours of that past. Among the most obvious answers to the latter consideration is Mormonism’s prophetic tradition, with its adherence to a belief in continuing revelation and an expanded (and expanding) canon of scripture. In trying to tackle the complicated question of whether Mormonism can be accurately described as “Protestant” in any meaningful sense on a recent post, among the most significant reasons for those who answered “no” was Mormonism’s claims to revelation and scripture beyond the bounds of the Old and New Testaments.

But just how unique is Mormonism in this regard? What precedents are there in the American past for such beliefs and how do Mormon prophets and scriptures fit within the larger history of the

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