By David G.March 20, 2008
For as long as I can remember I have enjoyed singing hymns. In high school I sang in the ward and stake choirs. As a missionary I tried to sing at every appointment. In the years since my mission, I have gone nearly every Sunday to a local retirement center to sing to the residents there. As I sing I always like to let my eyes wander to the bottom of the page to see who wrote the song and when. I’ve always found it fascinating that many of the hymns in our hymnbook were not written by Mormons, but rather come from Protestant writers. For me at least, making this realization has always
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By David G.March 5, 2008
Following the Manifesto of 1890 and the decline of officially-sanctioned plural marriages among the Latter-day Saints, many Mormons worked to construct explanations for the practice of polygamy. The discursive means used by Mormons to situate their peculiar institution in their past reveal insights into how Mormons saw themselves during the first decades of the twentieth century and how they wanted the world to perceive them. One strategy, highlighted here, was to downplay the significance of plural marriage in both practice and in doctrine. However, at the same time that this was occurring, many Mormons were arguing that polygamy had produced a large and righteous posterity, “racially” superior to o
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By David G.February 1, 2008
In the decades following the demise of polygamy, Church leaders were continually called upon to answer questions concerning the practice of plural marriage. The answers provided illustrate the negotiations that these leaders undertook between the presence of the past and demands of the present. I believe that it is simplistic to argue that leaders only downplayed polygamy. Rather, narratives of polygamy were often shaped during this period with not only Protestant America in mind (which led to a marginalizing of plural marriage) but also the RLDS (which led to a centralizing of polygamy in the Mormon past). The following excerpt comes from Charles W. Penrose, “Peculiar Questions Answered Briefly,” Improvement Era 15, no. 11 (September 1912): [sorry, GospeLink doesn’t give page numbers].
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By David G.December 14, 2007
Historians can learn a lot about a people by examining the stories that they tell about themselves to others. When people wish to communicate something about themselves, they will usually pick some elements from their past to share. These narratives are highly selective, not only in the elements that are chosen but also in the language used to describe them. Present concerns normally shape what people share about their past, leading to the axiom that memory usually has more to do with the present than with the past.
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By David G.November 2, 2007
Latter-day Saints (including me) in the 21st century have, to say the least, a complex relationship with their past. A friend once told me that Mormon history offers everything a historian could ask for—polygamy, visions, ancient books, violence, prophets, etc. While these things fascinate historians and buffs alike, for many contemporary Mormons that are missionary minded, they present uncomfortable difficulties when brought up with friends of other faiths. I think that part of this discomfort stems from the fact that we no longer see ourselves in parts of our past. When we share stories about ourselves with others, we choose aspects of our past that we feel define us. In like manner, we hide or diminish those things that embarrass us. One of these things is Joseph Smith’s practice of polygamy.
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Steve Fleming on Study and Faith, 5:: “The burden of proof is on the claim of there BEING Nephites. From a scholarly point of view, the burden of proof is on the…”
Eric on Study and Faith, 5:: “But that's not what I was saying about the nature of evidence of an unknown civilization. I am talking about linguistics, not ruins. …”
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