By May 12, 2016
John G. Turner, The Mormon Jesus: A Biography. Cambridge: Harvard University Press, 2016.
John Turner?s new book about Mormons resembles his previous in some ways. There, as here, he tilts a familiar subject like a prism, slightly on an angle, and in so doing casts light on areas of Mormonism previously neglected. Turner?s book about Brigham Young probed deeply into the private life of the figure normally described as Mormonism?s great organizer and administrator, and so we came to know more about the slow formalization of polygamy, and the hectic landscapes of early Mormon religiosity, and the traumatic, rough and violent nineteenth century American frontier.
Here, in The Mormon Jesus, Turner delves into a topic as similarly contentious and argued over (though mostly among practitioners rather than students of American religion) as Brigham Young: Mormonism?s ideas about Jesus.
By November 4, 2015
Neil J. Young. We Gather Together: The Religious Right and the Problem of Interfaith Politics. New York: Oxford University Press, 2015.
This book might be described as an intellectual genealogy (in the Foucauldian sense) of the conservative religious coalition that has exerted so much gravitational pull in the last forty years of American history. Young argues, in a nutshell, that the electoral coalition often described as the Religious Right was no monolith: rather, it was the result of a thousand small give and takes among the three primary camps he explores: Roman Catholics, evangelical Protestants, and Mormons. Indeed, Young?s careful delineation of distinctions and disjunctures almost persuades me that there is no ?Religious Right? at all, merely a series of shifting alliances pivoting, shifting, forming and reforming on issue after issue after issue.
By October 14, 2015
Christine Talbot is the author of A Foreign Kingdom: Mormons and Polygamy in American Political Culture, 1852-1890 (Champaign: University of Illinois Press, 2013). We are delighted that she agreed to an interview with the JI about this important new book. Christine is Assistant Professor and Coordinator of the Gender Studies Program at the University of Northern Colorado.
Yours is the latest entry in a number of books on polygamy in the Utah territory. What makes yours distinct from, say, Sarah Barringer Gordon’s, or Kathryn Daynes’s?
I think my work builds on the previous work of Sarah Barringer Gordon, Kathryn Daynes, Terryl Givens, and others by bringing in a cultural perspective, especially in terms of anti-Mormon rhetoric. Cultural history led me to different conclusions about the nature of the Mormon question. A cultural history allows us to see what I think is one of the central roots of the Mormon question, issues of American national identity and citizenship. These issues were profoundly gendered in nineteenth century America; citizenship was built on the idea of a masculine public sphere where citizenship was enacted, juxtaposed to a feminine private sphere in the home where future citizens were trained. (However, married women?s property acts and the woman suffrage movement provided ample ammunition to contest the masculinity of citizenship). My book shows that the practice of polygamy upset the historical distinction between public and private in ways that many Americans found troubling precisely because it is a distinction that never held in the first place. Plural marriage denaturalized and deconstructed the distinction between public and private that upheld American ideals of citizenship. That, I think, is one of the things about plural marriage that so upset other Americans.
Having spent so much time with polygamy, what do you think are remaining areas that are worth exploring in relation to it?
By September 28, 2015
1. Thomas Aquinas
?Those things are properly called miracles which are done by divine agency beyond the order commonly observed in nature.? Summa Contra Gentiles, III
2. Peter Cartwright
This was the most troublesome delusion of all; it made such an appeal to the ignorance superstition and credulity of the people, even saint as well as sinner . . . They would even set the very day that God was to burn the world like the self deceived modem Millerites. They would prophesy that if any one did oppose them God would send fire down from heaven and consume him like the blasphemous Shakers. They would proclaim that they could heal all manner of diseases and raise the dead just like the diabolical Mormons.
The Backwoods Preacher (London: Heylin, 1858), 22.
By June 15, 2015
This is the sixth 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.
? Part 1: Prologue, Chapters 1-2
? Part 2: Chapters 3-4
? Part 3: Chapters 5-6
? Part 4: Chapters 7-9
? Part 5: Chapters 10-12
? Next week (Part 7): Chapters 16-18
Chapter 13: Priesthood and Church Government
Chapter 14: Visitors
Chapter 15: Texts
By March 4, 2014
There?s a new Mormon urban legend making the rounds.
You may have heard it before ? even from me.
The story goes like this: an infant has been brought to be blessed and given a name in a Mormon sacrament meeting, a public rite of passage initiating the newborn into the community of the congregation, and by extension, into the Church as a whole. The father for whatever reason is unavailable to perform the ceremony, so an elderly relative, generally a grandfather, steps in. The child is brought before the congregation, the old man lays his hands upon it, and promptly ordains the child to priestly office. The blessing ritual has been bungled.
By September 8, 2013
The biggest Mormon studies news this week is either that: A) the American Bible Society still exists, and also that 47% of Americans, according to the still-existing American Bible Society, believe that the Book of Mormon and Bible “teach the same spiritual truths.”
Or, B) That TLC is going to grace us with another reality show about a polygamous family.
Shut down the presses, everybody.
By August 13, 2013
This is from John Fugal, A Review of Priesthood Correlation (Provo: BYU Press, 1968). There are any number of interesting points about correlation we can derive from this image, but most fundamental is this: though contemporary Mormons often speak of correlation as the formative era of the modern church, there is much that is foreign to present-day Mormons about material like this.
I want to make two related observations, though I’m sure there’s far more than that we can pick out.
1) Note the names of things. “Priesthood home teaching;” “Priesthood welfare;” “Priesthood missionary work.” Though correlation is often assumed to be somehow ‘secular’ – insofar as it is a form of bureaucratic reorganization and many Americans, steeped in Protestant notions of liberty, tend to find bureaucracy and the sacred a difficult reconciliation – there is intense linguistic effort here to interpret the institutional efforts of correlation as expressly religious. Indeed, according to its advocates and this chart, the purpose of correlation was to reinvigorate those aspects of church organization considered “sacred” – namely, the priesthood hierarchy. Notice how marginalized the auxiliaries are. Correlation was less, then, purely a secularizing force than a reorganization of ideas about the sacred and the secular in Mormon life, a narrowing and focusing of whence the sacred might come.
2) That process also may go a long way, I think, toward explaining the male paternalism of the correlated church. Another striking aspect of this image is its incorporation of the “home” into the structure of the church as another priesthood organization, like the Quorum of the Twelve or the ward. Centering correlation upon priesthood leadership necessarily exalts the status of men in the church, and the way this diagram reads the home is an excellent example.
By November 24, 2012
Another in the JI’s series of review essays on various aspects of John G. Turner’s Brigham Young: Pioneer Prophet
One of the more common tropes in Mormon history is drawing the comparison between Joseph Smith the visionary dreamer and Brigham Young the hard-headed administrator. This is sometimes done with admiration or scholarly satisfaction ? faithful Mormons might say that Brigham was precisely what the church needed when Joseph Smith?s assassination left the Mormons dazed and splintering, and sociologists of religion often describe the transition from Joseph Smith?s leadership to Brigham Young?s as a classic case of Weberian routinization of charisma. The dichotomy is also sometimes drawn with a sense of tragedy: many liberal-leaning Mormons imagine Joseph Smith?s Mormonism as a time of exciting intellectual freedom and theological experimentation, and see in Brigham Young the slow settling in of dull institutional authoritarianism and the end of Joseph?s enthusiastic humanism.
By August 31, 2012
The Call for Papers is below. Please use this thread to, should you desire, make contacts, organize panels, and find other like-minded scholars planning on joining us in 2013
The 48th annual conference of the Mormon History Association will be held in Layton, Davis County, Utah, on June 6-9, 2013. Our theme emphasizes the particular history of Davis County and other early Wasatch Front Mormon settlements, but also invites broad investigation of what ?Wests? of all types, times, and places have meant to various branches of the Restoration movement. Further, the idea of multiple Mormon frontiers challenges us to consider Mormonism?s encounters with other groups, cultures, and institutions.
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