By January 20, 2016
This is the third installment in an ongoing but terribly irregular series dedicated to the appearance of Mormon Studies in popular media, including musical lyrics, popular television shows, movies, and so forth. Previous installments can be read here and here.
A friend recently tipped me off to a series of books by Sarah Andrews, in which Wyoming-born geologist Emily ‘Em’ Hansen uses her geological skills to help solve murders in various locales throughout the western United States. The third installment in the series, Bone Hunter, takes place in Salt Lake City and Snowbird, Utah, where the annual meeting of the Society for Vertebrate Paleontology is being held. Here’s Publisher’s Weekly’s summary of the plot:
By August 28, 2015
Robin Scott Jensen is the mastermind behind the Joseph Smith Papers’ Revelations and Translations Series, which just released its third volume reproducing the Printer’s Manuscript of the Book of Mormon. Jeffrey G. Cannon is the JSP’s photo archivist and as such is the point man for the numerous textual and contextual illustrations that appear in JSP volumes. When R3 was released, photographs of Joseph Smith’s seer stone dominated attention here on the blog. This guest post sheds light on the history of the printer’s manuscript by focusing on the 1923 effort to photograph the entire manuscript for conservation purposes and the recent addition of the complete set of 1923 photos to the JSP website.
With all the excitement about seer stones in the weeks since the latest volume of The Joseph Smith Papers was released, it is easy to overlook the fact that the volume also contains hundreds of high-quality, full-color photographs of the printer?s manuscript of the Book of Mormon. Another set of important images was also recently posted exclusively to the Joseph Smith Papers Project website.
By May 18, 2015
This is the second installment of the first annual JI Summer Book Club. This year we are reading Richard Bushman’s landmark biography of Mormonism founder, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005). JI bloggers will be covering several small chunks of the book (typically 2-3 chapters) in successive weeks through the summer. New posts will appear on Monday mornings.We invite anyone and everyone interested to join along. Please use the comment section on each post to post your own reflections and commentary on the chapters under consideration and ask questions. This week Steve Fleming takes a closer look at Chapters 3 (“Translation: 1827-30”) and 4 (“A New Bible: 1830”).
Previous installments in the series:
Part I: Prologue, Chapters 1-2
3 Translation, 4 A New Bible (See part 1 here).
Bushman ends Chapter Two and begins Chapter Three by discussing how to make sense of the possible connections between the Smiths’ “magical” treasure-digging activities and Mormonism’s foundational events: receiving and translating the golden plates. Such similarities include seer stones, special treasure in the ground, and treasure guardians.
Bushman concedes that “Magic and religion melded in Smith family culture,” (51) but he argues that by 1827, the year he married Emma and received the plates, “magic had served its purpose in his life. In a sense, it was a preparatory gospel. Treasure-seeking lore may have made it easier for his father to believe his son’s fabulous story about an angel and gold plates” (54). Thus treasure digging played a “preparatory” role in the beginnings of Mormons, argues Bushman, and the treasure-digging elements in the events related to the golden plates played the purposed of Smith gaining his treasure-digging father’s support.
By March 18, 2015
This post resurrects an older occasional series here at JI devoted to interesting finds in the archives (manuscript, digital, or otherwise).
I’ve recently been reading Philip Gura’s recently released biography of William Apess, an itinerant Methodist preacher and American Indian activist in the early 19th century. While I was hopeful that Gura would note Apess’s fascinating encounter with Mormon missionaries Samuel H. Smith and Orson Hyde in 1832 (he regrettably doesn’t), I nevertheless recommend the book to readers here. As Jared Hickman has noted in his article on “The Book of Mormon as Amerindian Apocalypse” (see our Q&A with Hickman on the article here), the Book of Mormon and Apess’s writings speak to one another in interesting ways, and Gura’s biography fleshes out the meanings of Apess’s corpus of biographical, polemical, and prophetic writings, and the life of the man behind them, like nobody has before.