Of Stars, Symbolic Language, Cultural Context, and Intellectual Influence

Every once and a while I?ll read a book or article that in no way deals with Mormon history but still either sheds light on Mormonism?s cultural surroundings or demonstrates a methodological approach that may be useful for Mormon studies. (For instance, an example of the former is here, and an example of the latter is here.) In Eran Shaley?s ??A Republic Amidst the Stars?: Political Astronomy and the Intellectual Origins of the Stars and Stripes,? published in the most recent issue of Journal of the Early Republic, I found an example of both.[1]

Women’s History Month at JI: Women and Revelation in Christian History

This wraps up our un-official series for Women’s History Month here at JI. Thanks to all the contributors and readers for their comments! –David G.

Throughout the history of Christianity, prophets and revelators have overwhelmingly been women. Though few such figures are found in the scriptures, David Potter argues that the very act of canonization is a routinization of charisma and a suppression of female prophecy. ?In the primary canon,” argues Potter “accepted prophets had to look like the authority figures of the church: they had to be men; they also had to be dead so that they could not confuse the situation by offering their own views on what it was that they were saying. In this, the early church was blessed by its Jewish heritage, from which it inherited the idea of sacred canon, male prophecy, and prophetic interpretation through the exegesis of texts.? [1]

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How Thomas Aquinas?s Theory Of Scripture Explains Why Jimmer Fredette Is The Hinge On Which Modern Mormonism Pivots

(Part whatever of my ongoing investigation into the cultural intersections of religion and basketball; part I, on the intertwining cultural meanings of Mormonism and the Utah Jazz, can be found here; part II, a review of the religious pilgrimage of Cleveland Cavaliers bit player Lance Allred, here; part III, on the Puritan antecedents of LeBron James nemesis Dan Gilbert, here.)

The author of Holy Scripture is God, in whose power it is to signify His meaning, not by words only (as man also can do), but also by things themselves. So, whereas in every other science things are signified by words, this science has the property, that the things signified by the words have themselves also a signification. Therefore that first signification whereby words signify things belongs to the first sense, the historical or literal.   That signification whereby things signified by words have themselves also a signification is called the spiritual sense, which is based on the literal, and presupposes it.    Now this spiritual sense has a threefold division. For as the Apostle says (Hebrews 10:1) the Old Law is a figure of the New Law, and Dionysius says [Coel. Hier. i] “the New Law itself is a figure of future glory.” Again, in the New Law, whatever our Head has done is a type of what we ought to do. Therefore, so far as the things of the Old Law signify the things of the New Law, there is the allegorical sense; so far as the things done in Christ, or so far as the things which signify Christ, are types of what we ought to do, there is the moral sense. But so far as they signify what relates to eternal glory, there is the anagogical sense.

– Thomas Aquinas,Summa Theologica 1.1.10.

Like Walt Whitman, and Holy Scripture properly understood, Jimmer Fredette contains multitudes. 

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Nebuchadnezzar and The Mormon Social Imaginary

My presentation at the last MHA conference revolved around some ideas I?d been working with related to Mormon collective identity. A while ago I became fascinated with the way that Charles Taylor has been using the concept of ?social imaginaries? in his work in social philosophy. To him, a ?social imaginary? is basically the perceived social world of an individual, and Taylor?s work shows how these perceptions are critical for understanding how societies function. [1] This is an idea similar to the basic premise that Benedict Anderson introduced in Imagined Communities. Anderson focused on the phenomenon of the nation, and he described how the shared perceptions of citizens of were truly the element that made a nation possible. [2] In my view, both of these ideas ? ?social imaginaries? and ?imagined communities? have an important connection to the question of group or collective identity.

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Book Review: The Missouri Mormon Experience

Spencer, Thomas M, ed. The Missouri Mormon Experience. Columbia, MO: University of Missouri Press, 2010. x + 187 pp. Illustrations, maps, endnotes, index. Hardback: $34.95; ISBN 978-0-82-621887-2

Back in September of 2006, historians of Missouri and of Mormonism met in Jefferson City, MO for a somewhat unusual conference co-sponsored by two local organizations: The Missouri State Archives and the Columbia Missouri Stake of the LDS Church. As its title suggests, ?The Missouri Mormon Experience: A Conference of History and Commemoration? was intended to be simultaneously a historical venture and a social act ? intended to ?understand the troubles of the 1830s as well as to promote understanding between Mormons and non-Mormons in the state today.? It commemorated the 25^th anniversary of the rescindment of Lilburn Boggs? Extermination Order by Gov. Kit Bond (1976).

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Microhistory and Mormon Studies

As you might be able to tell from my recent posts, I have recently been contemplating historical theory and the historian’s craft, especially as it relates to Mormon history. I am particularly interested in historiographic methods that have not, as of yet, been adopted in Mormon studies. (See here, for instance.) Today, after reading Jill Lepore’s evocative essay “Historians Who Love Too Much: Reflections on Microhistory and Biography,” I am contemplating the benefits of microhistory.[1]

Supplemental Worship

Last year in a post here at JI, I explored the worship patterns of Latter-day Saints living in the American South at the turn of the twentieth century. I suggested that often times these ungathered Mormons, left to wade the waters of Mormonism on their own, without an ordained priesthood holder and consequently any real semblance of standard church organization and a regular meeting schedule, would often “supplement their Mormon worship by attending other denominations? worship meetings in between visits from the itinerant elders.” Some Mormons thus attended Methodist camp meetings and Baptist church services on any given Sunday, though they retained their belief in the Mormon message and their membership as Latter-day Saints.

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“A Uniformity So Complete”: Early Mormon Angelology

[To continue my attempt to post something without much work on my part, what follows is the introduction to my recent article, just put online by the Intermountain West Journal of Religious Studies. I post this also to encourage other graduate students to consider submitting to IMW Journal in the future; while it is a student-run production, it boasts an impressive academic review board with professional and respected scholars to help improve your submission; I received great feedback on my earlier drafts that significantly improved the article. To view the articles from the most recent issue, as well as to see submission guidelines,  click here.]

?An angel of God never has wings,? proclaimed Joseph Smith in 1839, just as the LDS Church was establishing itself in what would come to be known as Nauvoo, Illinois.

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New Article: “Salvation Through a Tabernacle: Joseph Smith, Parley P. Pratt, and Early Mormon Theologies of Embodiment”

[The following is the introduction to my recently published article in Dialogue. I post it here with three goals in mind: 1) To get any feedback/corrections/accusations on the article, as well as to provide discussion for anyone else who finds the topic as fascinating as I do. 2) To fulfill my guilt and anxiety to post something of substance here, but doing so without much work on my part. 3) To remind everyone what a great resource Dialogue is, and how awesome they are for strengthening their online presence. For those who haven’t done so yet, go to their website right now and subscribe and/or donate!]

Of Mormon Fundamentalism and Outlaw Country Music

Over at Religion in American History, I put up a post this morning as part of an ongoing series on “surprising or otherwise interesting primary sources.” I’m cross-posting it here for anyone interested:

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