By February 13, 2019
This is the fourth 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, here, and here.
Okay, the appearance of Mormon Studies isn’t entirely unexpected in a novel written by a Latter-day Saint author who graduated from BYU and whose books deal with explicitly Mormon themes and revolve around LDS characters. Indeed, it was the mention of “an excommunicated Mormon historian in Salt Lake City” among the characters featured in the description of Tim Wirkus’s 2018 novel, The Infinite Future, that sparked my interest enough to read a book about the search for the obscure Brazilian author of a mysterious science fiction book (that may or may not possess mystical powers).
By November 30, 2018
Ammon Bundy, the erstwhile hero of the loosely organized anti-government militia movement in Idaho, Oregon, and Nevada who engaged in a 41-day standoff with federal authorities in 2016, made something of a splash on Tuesday when he weighed in on the latest reports of border officials tear gassing asylum seekers at the Mexico-U.S. border in a 17-minute long video streamed live on his facebook page.
To the surprise of many news reporters and his own supporters, Bundy defended the refugees, criticized the actions of the Trump administration, and dismissed popular conservative conspiracy theories regarding the immigrants as “a bunch of garbage”:
“[Trump] has basically called them all criminals and said they’re not coming in here. It seems that there’s been this group stereotype. But what about those who have come here for reasons of need? … What about the fathers,the mothers, the children, who have come here and are willing to go through the process to apply for asylum so they can come into this country and benefit from not having to be oppressed continually by criminals?”
By March 20, 2018
Jonathan Stapley’s The Power of Godliness is a landmark for Mormon Studies. There are precious few academic, peer-reviewed publications that succinctly and accessibly explain the development of Mormonism’s definitions of priesthood and liturgical practices. While there are certain rough edges that could be smoothed out, it’s altogether remarkable that Stapley produced this book. It’s even more astounding that he wrote the book while working in the private sector, without summers for research or other designated “work” times that many academic need to produce scholarship.
I’d like to focus on two aspects of Stapley’s work that I think are worth emulating in future work in Mormon Studies. First, I consider how Stapley’s work does theology in an academically viable way. Second, I reflect on Stapley’s use of religious studies methodologies throughout his manuscript.
By March 19, 2018
As Joan Scott said, ?Those who would codify the meaning of words fight a losing battle, for words, like the ideas and things they are meant to signify, have a history.?  Jonathan Stapley?s important new book, Power of Godliness: Mormon Liturgy and Cosmology explores the history of priesthood, one of Mormonism?s most fractious and fertile ideas, a word that contains worlds of complex meaning and diversity of lived practice about sacred authority and divine power. His work does so primarily by cleaving elements of Mormon priesthood into two general categories, which have too often become conflated in contemporary Mormon discourse and history: cosmology and ecclesiology . Both deserve closer examination if we are to understand just what makes this book so significant and refreshing.
By March 12, 2018
With Feeding the Flock: The Foundations of Mormon Thought: Church and Praxis, published with Oxford last year, Terryl Givens has brought us the second installment in his magisterial and systematic treatment of Mormon theology. It follows on the heels of Wrestling the Angel, issued from the same press in 2014. That book explored what Givens designated as the global themes of Mormon thought–history, theology, and “restoration”–as well as core elements of its Christian theology, its cosmology, its theology proper (that is, its conceptions of the divine), and its theological anthropology. This second volume (which, like the previous one, weighs in at over four hundred pages) has a different and narrower scope: it is devoted almost entirely, as Givens acknowledges, to ecclesiology–to Mormon teachings about the church, its activities, and the theological structures which undergird them. Suffice it to say, as an opening, that Feeding the Flock offers the ambitious, expansive, visionary style that we’ve come to expect from Givens. It is a well-wrought, elegantly executed work. As he did in Wrestling the Angel, Givens once again sets an entirely new standard for the study of Mormonism’s theological foundations. And he sets the bar high.
By December 21, 2017
In 1921, Mufti Muhammad Sadiq, a representative of the Ahmadiyya Movement and the first Muslim missionary to America, launched the The Moslem Sunrise, a newspaper intended to help proselytize Americans. In its October 6, 1922 issue, Sudiq included a short excerpt from another paper on “Mormon Christians.” Here it is in its entirety:
By September 19, 2017
Eighteen months ago, Taysom was deep into work on a biography of Joseph F. Smith, president of the Church of Jesus Christ of Latter-day Saints from 1901 to 1918. We interviewed him then about the project. Taysom recently finished work on the manuscript, and we decided to follow up to see how the project evolved over that period and what Taysom’s reflections in retrospect are.
By March 27, 2017
Over the past few weeks, a white woman that goes by the name “A Purposeful Wife” (Ayla) has garnered a lot of attention on Twitter and was featured in an article on Buzzfeed for dual loyalties to Mormonism and the Alt-Right Movement (a political movement whose explicit purpose is to create a white, Christian nation). She spends her days spewing Alt-Right messages to her 20,000 followers and thousands more that respond to her. Her alt-right beliefs inform her “white nationalism.” Although she rejects the label of “Nazi,” she subscribes to Nazi race theory. She has issued a “white baby challenge,” encouraging people now considered to be white to bear more children than people of color in order to maintain white supremacy. This cannot be called anything other than a call to eugenics–commonplace rhetoric in the Alt-Right. Ayla has a Mormon.org profile, seemingly written before her adoption of Alt-Right politics [it has been taken down as of 11:40 AM MST, but you can see the profile courtesy of the Wayback Machine].
Despite the unsavory, dangerous, and abhorrent rhetoric, it’s important to know Mormonism’s long history of supporting eugenics–even when they were not considered white or Christian. As Ardis at Keepapitchinin has rightly written, this flies in the face of current Mormon teachings. I applaud the LDS Church’s statement condemning all forms of racism past and present, and join in that call. Nevertheless, it is important to understand that the LDS Church condemns its past subscription to eugenics, not only the priesthood and temple restriction or other better-known racist or racial beliefs and practices.
While this post is a very short introduction, I will provide a brief overview of the Mormon embrace of eugenics, explicitly, and implicitly, in terms of race and gender. Mormon eugenics and political history will come in a second installment.[i]
By March 22, 2017
In Part I, I introduced the relevance of “fake news” to the beginnings of Mormonism by looking at the “Golden Bible Chronicles,” a serially published satire of the Book of Mormon published in Paul Pry’s Weekly Bulletin in the summer of 1829 – several months before the Book of Mormon itself was published. Noting that the “Chronicles” fit within a much broader culture of scriptural parodies in early America, but that it differed in one important respect: Unlike Benjamin Franklin’s biblical parodies of the eighteenth century, Paul Pry’s work satirized an unpublished book. It did so, I surmised, as part of an effort to emphasize (and mock) the absurdity of a boy from Palmyra translating ancient records.
By March 14, 2017
Welcome to the last installment of our Tuesdays with Orsi series, in which we collectively read Robert Orsi’s HISTORY AND PRESENCE (Harvard, 2016)! This post examines the epilogue and offers thoughts on the book as a whole. Previous installments can be found here: Intro, Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, and chapter 7.
?It is a dreadful thing to be in relationship with the gods really present,? Orsi says at the beginning of this book. (5) Certainly, a reading of its seven chapters is enough to convince us of that. They show that the gods can be capricious and deceptive as often as they are redemptive and healing. His believers cling to bags of sacred soil, icons, and relics. They experience the presence of the divine in their lives. And yet Orsi is hardly telling Sunday school stories. The presence of the gods fails people, hurts them, and tears them up, emotionally and physically. And yet those people keep coming, pressing their foreheads against the tombs of the saints, because the gods save them, too.