Juvenile Instructor » Intellectual History

Book Review: We Gather Together: The Religious Right and the Problem of Interfaith Politics

By matt b.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.

New Journal of Mormon History Issue, Featuring a Roundtable on John Brooke’s REFINER’S FIRE

By Ben POctober 30, 2015

The latest issue of Journal of Mormon History is hot off the press this week and is now available to download for those of you who are members of the Mormon History Association. (And if you’re not a member, you can fix that right now.) Below are the articles in the issue:

RoseAnn Benson, “Alexander Campbell: Another Restorationist”
Nancy S. Kader, “The Young Democrats and Hugh Nibley at BYU”
Gregory A. Prince, “Joseph Smith’s First Vision in Historical Context: How a Historical Narrative Became Theological”
Gary James Bergera, “Memory as Evidence: Dating Joseph Smith’s Plural Marriages to Louisa Beaman, Zina Jacobs, and Presendia Buell”
Elise Boxer, “The Lamanites Shall Blossom as the Rose: The Indian Student Placement Program, Mormon Whiteness, and Indigenous Identity”

Twelve Thoughts on Raising the Dead

By matt b.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.

New Volume of Studies in the Bible and Antiquity

By ChristopherDecember 11, 2014

Last week, Ben highlighted the latest issue of the Mormon Studies Review. This week the Maxwell Institute gave Mormon Studies geeks even more goodness with the release of the first issue of the newly-revamped Studies in the Bible and Antiquity. You can read Carl Griffin’s overview of the entire issue here, but I wanted to take the time to highlight two of the articles included in particular. While much of what Studies in the Bible and Antiquity falls outside of the more narrow interests of JI bloggers, this issue includes a roundtable review of the BYU New Testament Commentary (BYUNTC) that features two prominent historians of Mormonism: Philip Barlow, Leonard J. Arrington Professor of Mormon History and Culture at Utah State University, and Grant Underwood, Professor of History at Brigham Young University and coeditor of the Documents series of the Joseph Smith Papers Project.

Barlow opens the roundtable with some reflections on the aims of the BYUNTC, highlighting five particular questions that the undertaking raised for him, as a believing Mormon and a scholar of Mormonism and the Bible:

Review: Terryl Givens, Wrestling the Angel: The Foundations of Mormon Thought

By Ben POctober 22, 2014

Terryl L. Givens. Wrestling the Angel: The Foundations of Mormon Thought: Cosmology, God, Humanity. New York: Oxford University Press, 2014. xv, 405 ppg. Notes, index. Cloth: $34.95. ISBN 978-1-9979492-8.

Few books encompass as audacious a scope as Wrestling the Angel. In this work, the first of projected two volumes, prolific Mormon scholar Terryl Givens presents a rigorous and exhaustive overview of Mormonism?s theological foundations. This is not necessarily a historical work that systematically traces theological developments and places them in cultural context as it is an attempt to faithfully reproduce the intellectual tradition founded by Joseph Smith, refined by Parley and Orson Pratt, and tinkered with by a handful of twentieth century thinkers like B.H. Roberts, James Talmage, John Widtsoe, and, sometimes, more contemporary LDS leaders. The finished product is an overwhelming account that makes a compelling case for Mormonism?s inclusion within the Christian theological canon.

The book is separated into five sections. The first, ?Frameworks,? outlines Mormonism?s relationship with theology and posits a new prism through which to understand Joseph Smith?s conception of ?restoration?; the second is a very brief overview of Mormonism?s theological narrative, which is meant to ground the remainder of the discussion. The final three chapters are the ?meat? of the project by taking, in turn, the three broad topics under consideration: ?Cosmology,? ?The Divine,? and ?The Human.? Each chapter within these sections engages particular topics?embodiment, salvation, theosis, etc.?and places them within Christian theological context.

Jared Hickman on “The Book of Mormon as Amerindian Apocalypse”

By ChristopherSeptember 25, 2014

Several years ago–perhaps 2009 or 2010–I first heard about a paper slated to be published in a major literary journal that radically reinterpreted the Book of Mormon as an Amerindian apocalypse. Whispers of both its imminent publication and its brilliance continued, and at some point, I was forwarded a prepublication draft of the paper. This isn’t altogether unusual in Mormon Studies–unpublished papers and theses, typescripts of difficult-to-access manuscript sources, and PDFs of out-of-print books passed from person to person have a long, storied, and sometime litigious history in the often insular world of Mormon scholarship. But unlike other instances I’m aware of, the importance of this paper was not in its access to otherwise unavailable primary source material or its controversial content, but rather in its interpretive significance.

Exponent II Turns Forty

By Tona HSeptember 22, 2014

Exponent II’s board in 1974 and 2014 (credit: Heather Sundahl)

Exponent II began in 1974 in the Cambridge neighborhood of Harvard Square. On its fortieth anniversary, its founders ? silver, sassy, and more than a little surprised that what they had wrought was still going strong ? returned to one of the neighborhood?s church halls packed with guests to celebrate the organization and its achievements. I was so, so happy to be there, too.

Fawn Brodie, Joseph Smith, Thomas Jefferson, Richard Bushman, and Psychoanalysis

By Ben PJune 9, 2014

No, the title of this post is not the opening for one of those “…walk into a bar…” jokes, although it does provide good potential.[1]

NOTE: This post doesn’t aim to make a particular argument, or perhaps to say much new, but merely to express some issues that have been circling my mind for a while, and conclude one of those historical nerd tangential interests that we all know so well.

Apparently not satisfied with merely enraging Mormon historians, Brodie later tried to do the same to Jeffersonian scholars.

A few months ago, in a conversation on the H-SHEAR list (an email group focused on the history of the early American republic), someone made a reference to Fawn Brodie’s biography of Thomas Jefferson. Then, as an aside, the writer added, “Incidentally, Fawn Brodie is in my view the Rosalind Franklin of American history. There are many Watsons and Cricks in the historical profession who owe her a posthumous apology.” Franklin, for those of you (like me) who aren’t encyclopedias of this type of knowledge, was a biophysicist who studied DNA in the early 1950s. Watson and Crick, who were dismissive and rude toward Franklin in public and private throughout her life, accessed her data without her knowledge, much less permission, and used that data to make the critical leap in insight that elucidated the structure of DNA. They published with no mention of Franklin’s contribution and went on to great fame and a Nobel Prize a decade later.[2]

While Brodie is mostly known in Mormon circles for her controversial biography of Joseph Smith, she is more widely known in the American historical community for her innovative use of psychohistory, especially in her biographies of Thomas Jefferson and, less successfully, Richard Nixon. Indeed, No Man Knows My History was merely her entrance into the historical profession, where afterward she became one of the foremost practitioners of psychohistory American political biography, and was even one of the first tenured female professors at UCLA. Most especially, her Thomas Jefferson: An Intimate Life (W. W. Norton, 1974) was a national bestseller and instigator of much debate in the academic community. In the book, Brodie focused on Jefferson’s private life, and was one of the first to strongly argue that there was a relationship between the president and his slave, Sally Hemings. The book was a commercial success, but was panned by many historians, especially Jeffersonian scholars, who rejected the thesis that Jefferson would procreate with a slave. Many historians rejected Browdie’s interpretation of Jefferson, just as Mormon historians rejected her interpretation of Joseph Smith.[3]

Several decades later, however, Brodie’s argument was vindicated.

?Judah?s Daughters?: A Reflection on Teaching Women in the Old Testament

By sswellsApril 23, 2014

Please join us in extending a warm welcome to our latest guest blogger, Spencer Wells. Spencer is currently a PhD student in history at the College of William & Mary in Williamsburg, Virginia. His is currently beginning work on dissertation project examining pacifists in the American Revolution and the War of 1812. His research in Mormon studies focuses on issues of religious and sexual tolerance. In his spare time Spencer enjoys hiking and making horrendously bad puns. Seriously folks, his puns are legendary. Here he offers his thoughts on his experience teaching a “Women in the Old Testament” Institute course over the past year.

_________________________

Once every four years the LDS Sunday School trots out the Old Testament for the Saints? perusal and edification. At times, the decision raises hackles. Complaints, of course, vary. Isaiah?s opacity dismays some, Hebraic ritual etherizes others. And theological protests invariably sprout up. As a personal acquaintance argued with me years ago, God?s actions throughout the Old Testament place Him at odds with modern liberal values. Complicit in razing cities, murdering children, and oppressing women, this teenaged Jehovah played the part of a brooding, angst-ridden Hayden Christiansen (think Anakin Skywalker) to near perfection.

“Crows Can Now Eat Crickets”: An attempt to complicate our understanding of LDS reactions to the 1978 Revelation on the race-based Priesthood and Temple Ban

By ChristopherFebruary 12, 2014

What follows is a sort of follow-up to Joey’s excellent post last week analyzing reactions to the 1978 revelation ending the race-based priesthood and temple ban. I am admittedly far outside of my own field here, and it is entirely possible I’m not aware of some study that has already been written and published. Please feel free to point out any such work in the comments, and to otherwise respond to the post.

In December 2007, perennial presidential candidate and prominent Mormon Mitt Romney was asked on NBC’s “Meet the Press” about the 1978 revelation that signaled a shift in LDS church policy and lifted the ban that had previously denied people of African descent ordination to the priesthood and entrance into LDS temples. Romney’s response was a familiar one to most Mormons:

I can remember when I heard about the change being made. I was driving home from ? I think it was law school, but I was driving home ? going through the Fresh Pond rotary in Cambridge, Massachusetts. I heard it on the radio and I pulled over and literally wept. Even to this day, it?s emotional.

Newer Posts | Older Posts

Section

Intellectual History