By December 29, 2015
If you’re like me, you’re currently prepping for a wild New Year’s party. (In my case, it’s cozying up with a handful of books and perhaps some orange juice.) However, you hopefully also have time to catch up with the 10 most-read JI posts from the last year. Below are the ten posts that received the most viewers over the last 12 months, and I’m sure they are worthy of another read.
By December 7, 2015
Once again, this is my attempt to recap the historiography of Mormonism from the past twelve months. This is the seventh such post, and previous installments are found here, here, here, here, here, and here. I do not list every single book and article from 2015, but I do highlight those I found most interesting and relevent. Therefore, a strong bias is obviously involved, so I hope you’ll add more in the comments.
By October 30, 2015
The latest issue of Journal of Mormon History is hot off the press this week and is now available to download for those of you who are members of the Mormon History Association. (And if you’re not a member, you can fix that right now.) Below are the articles in the issue:
By September 29, 2015
As many readers know, the Mormon History Association recently conducted a search for a new executive director. A few weeks ago they chose Rob Racker, a long-time MHA attendee and Utah-area business consultant for the job. I was fortunate to spend a bit of time with Rob this last weekend at JWHA and he seems like an excellent choice. Below is a brief exchange for JI’s readers to get to know Rob a little better.
[Also, consider this your urgent reminder that MHA conference submissions are due in two days!]
What is your own background, especially your intersections with the Mormon history community?
My interest in Mormon History and studies/culture has spanned over my entire adult life, but especially over the last 20+ years. I have a business/consulting professional background mostly helping companies with financial management and systems issues, so the interest and passion in Mormon History is mostly been from an amateur perspective. I remember reading Sillitoe and Roberts? Salamander and Naifeh and Smith?s The Mormon Murders shortly after the Mark Hofmann episode and later Juanita Brooks? Mountain Meadows Massacre. After these and a few other books I couldn?t get enough of the ?warts-and-all? kind of church history vs. the purely devotional perspectives learned earlier in my life. My first MHA Conference was in 1996 at Snowbird and I have been hooked ever since. I enjoy the intellectual stimulation and camaraderie of the diverse personalities, opinions and approaches found within MHA.
By September 1, 2015
We are one month away from the deadline for MHA’s call for papers, so I thought this was as good a time as any to talk about the conference in general and conference papers in particular. I hope every reader of JI has had the privilege to attend MHA’s annual conference. It truly is a phenomenal time, with a mixture of solid papers and warm comraderie. It is quite unlike most historical conferences I attend where few people actually attend sessions and most people remain in the halls, at restaurants, and doing anything but hearing papers. There is certainly plenty of socializing and networking at MHA, but the thing that sets it apart is people actually care about the sessions, papers, and presenters. It’s refreshing, honestly. There are at times poorly-attended sessions, but more often than not the rooms are mostly filled, and not too infrequently they are overflowing with more anxious attendees than there are chairs. This is one of the conference’s great strengths.
By August 4, 2015
Wanna know what Joseph Smith’s seer stone looks like? BEHOLD:
Picture of Joseph Smith’s seer stone, found in “Joseph The Seer,” https://www.lds.org/ensign/2015/10/joseph-the-seer?lang=eng.
Minutes ago, coinciding with a Joseph Smith Papers Project press conference announcing the publication of Revelations and Translations Volume 3, Parts 1 & 2, the Church’s website for their flagship magazine, The Ensign, posted an essay that will appear in the October issue. This essay, titled “Joseph The Seer,” was written by Richard Turley, Mark Ashurst-McGee, and our very own Robin Jensen. It discusses the translation of the Book of Mormon and gives a very candid and frank account of Joseph Smith’s usage of a seer stone. It also includes the picture above.
So, this is probably a big deal. Again, you can read the essay here. I’ll update with quotes an other relevant information as it becomes available.
UPDATE:
Here are a few choice quotes from the essay, which I again encourage everyone to read:
?Seeing? and ?seers? were part of the American and family culture in which Joseph Smith grew up. Steeped in the language of the Bible and a mixture of Anglo-European cultures brought over by immigrants to North America, some people in the early 19th century believed it was possible for gifted individuals to ?see,? or receive spiritual manifestations, through material objects such as seer stones.
The young Joseph Smith accepted such familiar folk ways of his day, including the idea of using seer stones to view lost or hidden objects. Since the biblical narrative showed God using physical objects to focus people?s faith or communicate spiritually in ancient times, Joseph and others assumed the same for their day. Joseph?s parents, Joseph Smith Sr. and Lucy Mack Smith, affirmed the family?s immersion in this culture and their use of physical objects in this way, and the villagers of Palmyra and Manchester, New York, where the Smiths lived, sought out Joseph to find lost objects before he moved to Pennsylvania in late 1827.
And:
In later years, as Joseph told his remarkable story, he emphasized his visions and other spiritual experiences. Some of his former associates focused on his early use of seer stones in an effort to destroy his reputation in a world that increasingly rejected such practices. In their proselyting efforts, Joseph and other early members chose not to focus on the influence of folk culture, as many prospective converts were experiencing a transformation in how they understood religion in the Age of Reason. In what became canonized revelations, however, Joseph continued to teach that seer stones and other seeric devices, as well as the ability to work with them, were important and sacred gifts from God.
And:
In fact, historical evidence shows that in addition to the two seer stones known as ?interpreters,? Joseph Smith used at least one other seer stone in translating the Book of Mormon, often placing it into a hat in order to block out light. According to Joseph?s contemporaries, he did this in order to better view the words on the stone.
By 1833, Joseph Smith and his associates began using the biblical term ?Urim and Thummim? to refer to any stones used to receive divine revelations, including both the Nephite interpreters and the single seer stone. This imprecise terminology has complicated attempts to reconstruct the exact method by which Joseph Smith translated the Book of Mormon. In addition to using the interpreters, according to Martin Harris, Joseph also used one of his seer stones for convenience during the Book of Mormon translation. Other sources corroborate Joseph?s changing translation instruments.
By July 23, 2015
[We are pleased to have yet another guest post from Jeff Turner, incoming PhD student at the University of Utah. See his previous posts on early Mormon missions here and here.]
As I was looking through some old JI posts today, I thought, ?There?s a ton of posts on the First Vision!? So it only made sense to write another one.
Kathleen Flake and James Allen have provocatively argued that the First Vision grew in usage around the turn of the twentieth century.[1] I hope to add to this story from the narrow lens of the use of the First Vision in Mormon missions.
In 1840, Orson Pratt wrote the first missionary tract that contained an account of Smith?s vision. It reads: ?He, therefore, retired to a secret place, in a grove, hut a short distance from his father’s house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavoured to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind; and he was enabled to pray, in fervency of the spirit, and in faith. And, while thus pouring out his soul, anxiously desiring an answer from God, he, at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be at a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and, as it drew nearer, it increased in brightness, and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around, was illuminated in a most glorious and brilliant manner. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but, perceiving that it did not produce that effect, he was encouraged with the hopes of being able to endure its presence. It continued descending, slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and, immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled each other in their features or likeness. He was informed, that his sins were forgiven. He was also informed upon the subjects, which had for some time previously agitated his mind, viz.?that all the religious denominations were believing in incorrect doctrines; and, consequently, that none of them was acknowledged of God, as his church and kingdom. And he was expressly commanded, to go not after them; and he received a promise that the true doctrine?the fulness of the gospel, should, at some future time, be made known to him; after which, the vision withdrew, leaving his mind in a state of calmness and peace, indescribable.?[2]
By July 13, 2015
This is the ninth installment of the first annual JI Summer Book Club. This year we are reading Richard Bushman?s landmark biography of Mormonism?s founder, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005). JI bloggers will be covering small chunks of the book in successive weeks through the summer, with new posts appearing Monday mornings. We invite anyone and everyone interested to read along and to use the comment sections on each post to share your own reflections and questions. There are discussion questions below.
Installments:
Richard Bushman begins Chapter 23 by saying, “Eighteen Forty may have been the happiest year of Joseph Smith’s life” (403). This was because it was basically a honeymoon period between the tragedy of Missouri and the rising tensions in Illinois. In these three chapters we meet a triumphant Joseph Smith—a Joseph Smith who pled his case to the President of the United States, earned the respect of intellectual observers, built a bustling city, and flirted with Christian heresies—and is notably couched in a triumphalist narrative. You could feel that it was in these years, 1839-1841, that Joseph Smith became a national figure worthy of more than mere parochial attention. Bushman compares the pro- and anti-Mormon literature of the previous few years that rarely mentioned Smith to the growth of pamphlets that now identified, engaged, denounced, and praised the Prophet. “Joseph Smith was at last given a name and a role in print as the searching youth to whom God and angels appeared,” he explains (402). Smith was finally a figure with which to be reckoned.
By June 10, 2015
Mormon History Association 51st Annual Conference
Call for Papers
2016 Snowbird, Utah
?Practice?
The 51st annual meeting of the Mormon History Association will take place on June 9-12, 2016*. The conference theme is simple yet evocative: ?Practice.? The work of Mormon history in the past few decades has delved deeply into theological, institutional, and cultural research. And yet the richness of the lived realities of the Mormon experience begs to be uncovered in new ways that cut across these familiar categories. ?Practice,? in this sense, is used broadly in order to capture the dynamic participation of individual adherents within diverse strains of Mormonism throughout the past two centuries. Several decades-worth of scholarship in ?lived religion? provides the tools to capture these fresh perspectives. Mormonism?s distinctive religious morphology and substantial corpus of records creates a promising field for new theoretical understanding. What role does ?practice? play in Mormon religiosity? What is the relationship between hierarchical, correlated authority and grassroots implementation and innovation? How do Mormon practices change, evolve, and adapt over generations and throughout global communities? How are global Mormon religious norms shaped by indigenous culture in Salt Lake City, Kinshasa, or Manila?
By June 2, 2015
Anniversary conferences are a wonderful time to have retrospective panels that aim to chart the field’s development and future. Therefore, for MHA’s 50th anniversary, I thought it would be worthwhile to put together a panel that looks back on Mormon history’s most successful (in terms of academic awards) and most divisive (in terms of praise/rejection) book in the last few decades: John Brooke’s The Refiner’s Fire: The Making of Mormon Cosmology, 1644-1844 (Cambridge UP, 1994). A recipient of both Columbia University’s Bancroft Prize and the Society for Historians of the Early American Republic’s Best Book Prize, most Mormon historians denounced the book as methodologically flawed and, in some corners, as anti-Mormon. This led to a bifurcated legacy: on the one hand, most religious historians’ only exposure to Mormonism is through the book, given its wide academic popularity, while most Mormon historians have tended to dismiss it and pretend it never happened.
Two decades later, it is time for a fresh look of both the book and its reception. What does Refiner’s Fire tell us about Mormonism’s place in the academy in the 1990s? What does its reception tell us about New Mormon History’s relationship to the broader historical community? How have the two fields developed in the past twenty years?
© 2024 – Juvenile Instructor
Recent Comments
Matt Witten on LATTER-DAY SAINT THEOLOGY &: “This one? https://deepblue.lib.umich.edu/handle/2027.42/157453”
Eric Nielson on LATTER-DAY SAINT THEOLOGY &: “I would like to read Paulsen's dissertation. Does anyone have some link or way to access it?”
Blake on LATTER-DAY SAINT THEOLOGY &: “I got a kick out of your list of "finitists" -- for a number of reasons. Sterling McMurrin was certainly not a finitist -- or…”
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Steve Fleming on Study and Faith, 2:: “I'm sad to say that "Everything Everywhere" is the only movie I've ever walked out of (long story of a combination of tending to fall…”