Matthew J. Grow is Director of the Publications Division in the Church History Department and a general editor of the Joseph Smith Papers. He is currently President of the Communal Studies Association.
I am excited to let the Juvenile Instructor community know
about two upcoming communal studies conferences as well as two opportunities
for grants and two sets of awards/paper contests.
The main scholarly organization for the study of communal
groups and intentional communities—past and present—in the United States is the
Communal Studies Association. CSA conferences are held annually, often at the
site of a historic communal group. I have found the CSA to be a very welcoming and
interesting group of scholars, and there are generally several presentations on
Latter-day Saint history. For some thoughts on the connections between communal
studies and Latter-day Saint history, see here.
It appears that a person or persons unknown have been circulating a document in at least one ward building in Utah. Entitled “Male and Female: A Proclamation,” the document repudiates recent alterations to the language of the various temple ceremonies, particularly the endowment and the sealing rituals. The document particularly targets those alterations made to language about gender. It’s been widely reported that these alterations move the ceremony toward greater gender egalitarianism.
This document was left in the lobby of an LDS chapel in South Jordan, Utah.
There are a number of points which could be made about 1) the alterations themselves, and 2) this document, but I want to restrict myself to three.
First: perhaps the primary word the document uses to describe gender relations is “submission.” It argues that “worldly understandings of equality are completely contrary to the gospel of Jesus Christ . . . this pattern of humble submission applies to and reflects the eternal nature, relationship, and order between male and female, and between God, husband, wife and children.” It also uses New Testament language about “heads,” arguing that mean are placed in authority over women.
This is interesting language insofar as it is far more common in recent American evangelical discourse than it is in LDS discourse.[1] As is sometimes said of Mormons, there are perhaps as many versions of evangelical theology as there are evangelicals. Some evangelicals, however, advocate “complementarian” theology, which maintains that men and women are irreducibly different and hence interprets marriage as creation of a wholeness greater than the two parts separately. This is not language unfamiliar to Mormons, though the word “complementarian” is far more common among evangelicals than it is in the LDS church.
Some complementarians, further, emphasize the concept of “headship,” as derived from the pastoral letters of the New Testament (1 and 2 Timothy and Titus, and sometimes Ephesians). As they interpret it, “headship” means that women are equal before God, but that men are to hold “headship” over women. Where exactly this “headship” applies is a matter for debate: some evangelicals would say only in the home; others would say it applies everywhere.
Further, some headship complementarians draw on the New Testament language of submission. If a man’s role is “head,” they argue, than a woman’s role is to “submit.” What exactly “submission” means is up for debate. Some evangelicals have argued that it means that women should not seek to alter their husbands and should submit to his will, arguing, as does “Male and Female,” that Christ’s submission to his Father’s will is the necessary model. They argue that the natural differences between men and women make such a relationship the most successful. Others argue that there is no natural hierarchy between men and women, but that God intends for women to voluntarily submit. Other complementarians who define headship more narrowly argue for “mutual submission” between husband and wife.
That this document draws on this language, which, as I’ve said, is not common in LDS discourse, indicates its authors have some familiarity with contemporary evangelical discourse about gender. As J. Stapley notes, Colleen McDannell’s recent Sister Saints (Oxford, 2018) points out that the LDS church has been pulling away from the sort of detailed and explicit language about patriarchy as complementarian and headship rhetoric embrace.
Second: This document advocates a primitivist vision of Mormonism. Primitivism is hardly an uncommon rhetoric at work in the broad sweep of Mormon history; nor it is uncommon in Christian history more generally. Primitivists believe that truth was once present on the earth (in many possible forms; some primitivists cite an ideal church, some a perfect scripture, some perfect authority) but has been corrupted and hence requires renewal and revitalization. They tend to view change as destructive. This document makes that argument with reference to the temple endowment ceremonies, arguing that the words of the endowment “were correctly revealed in sacred temple ordinances to the prophet Joseph Smith Jr,” and that the endowment ceremony contained the “words spoken by the mouths of The Father, The Son, Adam and Eve” before these changes. This is an unprovable claim, in part because no written record of the endowment ceremony as Joseph Smith originally instituted it exists (the ceremony was transmitted orally for decades). But it is a theological claim which draws upon the primitivist impulse.
What scholars call the “church-sect” typology is common in the sociology of religion. It argues to radically oversimplify that a “church” is a religious group comfortable in the society in which it finds itself; a “sect,” conversely, is a group at odds with its surrounding world. Sociologist Armand Mauss has famously argued that the LDS church has cycled back and forth along the church-sect spectrum throughout its history.[2] Many Mormon fundamentalist groups which separated from the modern LDS church can thus easily be read as sects discontented with the LDS church’s decisions that have propelled it toward church-dom. Most famously, of course, many such groups abandoned the LDS church in reaction to the end of polygamy.
Less famously, but equally compelling in this case, was fundamentalist Joseph Jensen’s famous Salt Lake Tribuneadvertisement denouncing Spencer W. Kimball’s decision to end the racially based restrictions on priesthood ordination and temple worship in 1978. As does “Male and Female,” this document invokes primitivist arguments that the LDS church was abandoning its scripture, the intent of its founders, and so on. As does “Male and Female,” Jensen’s argument maintained that contemporary LDS leaders were seeking the approval of “the world,” classic sect language lambasting churches, sociologically speaking.
Third: The material culture of “Male and Female” is fascinating. It apes popular versions of the church’s famous 1990s proclamations “The Family” and “The Living Christ” sold in church outlets like Deseret Book in font, in layout, and in design. This indicates, I think, something I’ve argued elsewhere: the extent to which contemporary Mormon piety is deeply marked by the aesthetics of the white American middle class—so much so that the author(s) of “Male and Female” see such design and layout as a signal of spiritual authority.
In total, “Male and Female” may (and likely, will) have very little impact on the course of the LDS church generally. Indeed, its authors may already be part of a fundamentalist group. Regardless, the document reflects significant trends in American religious history generally and Mormon history in particular.
[1] Some recent examples I found useful include R. Marie
Griffith, God’s Daughters: Evangelical
Women and the Power of Submission (UNC, 1997) Alan Padgett, As Christ Submits to the Church: A Biblical
Understanding of Leadership and Mutual Submission (Baker, 2011); Mark and
Grace Driscoll, Real Marriage: The Truth
about Sex, Friendship and Life Together (Thomas Nelson, 2012), and Stanley
Grenz and Denise Muir Kjesbo, Women in
the Church (Intervarsity, 2010).
[2] Armand Mauss, The Angel and the Beehive:
the Mormon Struggle with Assimilation (Illinois, 1994).
“The Book of Abraham typifies Joseph Smith’s experience as
revelator and translator–Smith sought divine truth from his own age and from
ancient documents, recorded that truth in a scriptural text, and imparted it to
his people and the world. Understanding his efforts to decipher the Egyptian
language adds nuance and detail to the complex story of the translation of the
Book of Abraham.” Introduction to Joseph Smith Papers, Revelations and
Translations, Volume 4, xxix.
The Joseph Smith Papers Project’s publication of the Book of Abraham manuscript and related documents is more than the production and contextualization of documents. It provides a new way for looking at the Book of Abraham as a sacred text. Over the past several decades, scholars and apologists have battled over whether Joseph Smith translated the Book of Abraham (from hieroglyphs to English) or whether they had any connection to the translated text. Robin Jensen and Brian Hauglid, the volume’s editors, chose to frame their contextualization along the lines that early Latter-day Saints understood their prophet’s translation of the materials used in the Book of Abraham as “revelations” and not as a language-to-language translation. This places the Book of Abraham squarely within the family of sacred texts “translated” by Joseph Smith. Using words often associated with the “translation” of the Book of Mormon, the Book of Abraham is said to have been translated by “the gift and power of God” and not as a completed language project.
The Department of Religion in the School of Arts and Humanities at Claremont Graduate University invites applicants for the Howard W. Hunter Chair of Mormon Studies. In addition to having demonstrated excellence and broad expertise within the field of Mormon studies, the successful candidate will also be able to contribute through teaching and mentoring to at least one of the Religion Department’s four doctoral tracks: Critical Comparative Scriptures; History of Christianity and Religions of North America; Philosophy of Religion and Theology; and Women’s Studies in Religion. The candidate must have a PhD in Religious Studies or a related field and be prepared to teach one or both of the Religion Department’s required theory and methods courses.
THE 2020 SIDNEY B. SPERRY SYMPOSIUM: “How … and What You Worship”
Christology and Praxis in the Revelations of Joseph Smith
Call for Proposals
On 6 May 1833, Joseph Smith received a revelation which clarified Johannine teachings about Christ. It taught truths meant to help early church members “understand and know how to worship and know what [they] worship” (D&C 93:19). This revelatory reworking of the Prologue of John (John 1:1-18) shed light on both the subject of worship as well as the process of how to worship that subject. Although the immediate context of the revelation remains obscure, it uncovered truths about the nature of Christ, who “continued from grace to grace, until he received a fulness,” and linked those truths to the process of worship by instructing its audience to keep Christ’s commandments, which would allow them to “receive grace for grace.” In addressing both the who and the how of worship, the revelation deals with concepts that scholars term christology and praxis. Christology has to do with the study of the nature and mission of Christ. In light of Joseph Smith’s revelations, this study necessarily involves attention to the spiritual and intellectual quest (D&C 88:118) to “know” the Savior (John 17:3). That the revelation should insist on the “how” of worship indicates that praxis is inseparable from the knowledge of Christ: as King Benjamin taught, it is a mark of discipleship, the outward manifestation of knowledge (Mosiah 5:15). This relationship is emphasized throughout scripture, and the revelations of Joseph Smith constitute a unique scriptural setting to analyze the relationship between knowledge and practice. With this in mind, the 2020 Sperry Symposium, which will be held at Brigham Young University in October 2020, will focus on both the person of Christ and the practice of worshiping Him as outlined in the revelations of Joseph Smith. For the purpose of this symposium, “the revelations of Joseph Smith” will be understood as modern revelations received by the prophet. Strong proposals will make such revelations the central focus of their arguments, without necessarily excluding the dialogic nature of such revelations with other scriptures or the precisions they bring. More specifically, this symposium and the anticipated volume seek to understand Christ in the revelations to the first prophet of the restoration, and elucidate the practices – understood both as ordinances and daily attitudes – required of those who worship a being who grew “from grace to grace.”
Authors of Sperry papers are encouraged to find the appropriate balance between responsible scholarship and the interests of nonspecialists who are looking for accessible and engaging substance with a believing dimension. See the reverse side for a list of suggested topics. Proposals should take the form of an abstract of no more than 300 words containing all of the following: (1) the main thesis of your paper/presentation, (2) a brief outline of the components supporting your main thesis, (3) a summary of your methodology as well as the primary and secondary sources you will consult as evidence and support, and (4) a brief statement concerning how your study will make a significant contribution to previous scholarship on the work of worship and the person of Jesus Christ in Joseph Smith’s revelations. Following the abstract, please include a short separate statement (25-50 words) outlining your background, qualifications, or preparation so far to address this subject (you should already have completed some research in preparation for writing the proposal).
We invite applications from any whose work bears on American religious history, thought or practice. Preference will be given to those applicants with interest in marginal or newer religious movements, especially Mormonism.
The University of Virginia’s Religious Studies Department invites applications for one full-time Postdoctoral Research Associate and Lecturer for the 2019-2020 academic year. The anticipated start date is August 25, 2019. Applications are welcome from any whose work bears on American religious history, thought or practice. Preference will be given to those applicants with interest in marginal or newer religious movements, especially Mormonism. Expertise in Mormonism is not required. Rather, the Fellowship is designed to provide training for persons who wish to add such expertise to an existing disciplinary specialty.
2018 was an exciting year for Mormon history. The Journal of Mormon History and other Mormon-specific journals published loads of strong material and other pieces found their way into broader historiographic journals. Mormon history, what some historians of American religious history describe as an “article-heavy” field, witnessed the publication of several books that will shape the field for generations. While reviewing the material published this past year, I was particularly pleased to note how the field continues to grow in key areas, both topically and methodologically.
These sorts of lists always lay bare the interests and biases of their writers. What did I miss? Tell me in the comments!
Women’s History
Matthew McBride, “Female Brethren”: Gender Dynamics in a Newly Integrated Missionary Force 1898-1915.” JSTOR (Journal of Mormon History)
Colleen McDannell, Sister Saints: Mormon Women since the End of PolygamyOXFORD UNIVERSITY PRESS
Lori Motzkus Wilkinson, “Scribbling Women in Zion:Mormon Women’s Fascination with Fanny Fern.” JSTOR (Journal of Mormon History)
I’ve been citing Matthew McBride’s article for awhile as “unpublished paper” and am thrilled to see it in print. It’s an important history tied to the Woodruff Manifesto, the LDS Church’s globalization, and the complicated interplay of authority and gender in the history of the Church of Jesus Christ of Latter-day Saints. Similarly, Wilkinson’s article examines the way in which Mormon women were connected to broader trends in American culture, particularly literary culture.
We will be hosting a roundtable on McDannell’s Sister Saints in the New Year. I’ll suffice it to say here that it is a field-changer and is worth picking up as a holiday gift, course adoption, or requesting your local library to purchase it.
Kurt Manwaring has interviewed Bruce Van Orden about his new biography of W.W. Phelps. Here’s a taste of the interview (a link to the rest is below!):
Phelps wrote many hymns, including “The Spirit of God.” Do we know anything about what influenced his writing of the last verse of which is no longer sung?
There were six original verses to “The Spirit of God.” Verses four and five (not the last verse) are those no longer included in the hymnbook, although they did appear in the original hymnbook that came out in 1836.
Here they are: We’ll wash, and be wash’d, and with oil be anointed Withal not omitting the washing of feet: For he that receiveth his penny appointed, Must surely be clean at the harvest of wheat. We’ll sing and we’ll shout &c.Old Israel that fled from the world for his freedom, Must come with the cloud and the pillar, amain[1]: A Moses, and Aaron, and Joshua lead him, And feed him on manna from heaven again.We’ll sing and we’ll shout &c.
The entire of “The Spirit of God” was inspired by the spiritual outpourings that occurred in the Kirtland Temple in January 1836 leading up to the eventual dedication March 27, 1836. The powerful experiences are now referred to as the “Kirtland endowment.” Chapter 18 of the biography deals with all these events connected with the Kirtland endowment and the dedication.
What role did Phelps play in the translation of the Book of Abraham? Read more here!
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?”
Our friends at the Church History Library have asked that we share this forthcoming event with the JI community. I think it will be of a lot of interest to students, independent scholars, and others getting acquainted with the Church History Library, its holdings, and the Church it represents. The event will be all day on January 11, 2019, which will include lunch, a meet and greet with Church History Consultants and MHA Officers, and individualized consultations with Church History Library Employees. Applications are due by December 31, 2018.
The purpose of the event, beyond helping students, scholars, and other specialists become familiar with the holdings of the Library, is to help build connections between the Library’s staff and its patrons. The Library wants to make its collections available to those who will most benefit from them. While some materials are restricted, there are often other resources that patrons may use in the course of their research. The archivists and other specialists will help each participants find materials from the Library to use in their research.
Mark Staker on Legacies in Mormon Studies: “Jenny was always generous in sharing her knowledge. She was not only an exceptional educator (who also taught her colleagues along the way), but she…”
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Don Tate on Legacies in Mormon Studies: “Very well done and richly deserved! I am most proud of Jenny and how far she has come with her life, her scholarship, and her…”
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