Taves’s Revelatory Events, pt. 6: What Jane Lead Said (pt. 2)

The passage I cited in my previous post (“The Angelical Key”) contained the following side note: “This Vision is a more distinct Revival of a former one, that was given several Years before, and is already Published in the First Volume of this Diary, pag.22 Entitled, The Key of the Great Mystery. Which ought therefore to be compared with this.”

In that vision (see “In the Month of August”), Lead seeks a key to unlock a gate to the Holy City, but is unable to make it. Wisdom then comes to her and says that she shouldn’t feel bad since most have failed at this, and then adds,

But in as much as thou ownest and bewailest thy unskillfulness, I will make known to thee what Key will turn this great Wheel of my Wisdom, so as it may move, and manifest it self in thee, through all thy Properties, if thou canst bid up to the Price of it. For understand that it is compounded of all pure Gold…. But the great thing, saith Wisdom, now is to discipline and make thy Spirit a cunning Artist, to give it Knowledge of what Matter in Number, Weight and Measure this pure Key is made up of, which is all pure Deity in the Number THREE; which is weighty indeed, being one exceeding weighty Glory.

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Taves’s Revelatory Events, pt. 5: What Jane Lead Said (pt. 1)

Part 1, 2, 3, 4

The line about an object being touched and transformed by “the Finger of God,” at the beginning of the second paragraph (below) is what struck me about this passage from a vision Jane Lead titled, “The Angelical Key,” from her third journal. I’ve posted some of the numerous similarities between Lead’s visions and Mormonism and the following is one of many more like it. The abundance of passages like the following have convinced me that Joseph Smith knew Lead’s writings well.[1]

The following not only has parallels to the brother of Jared’s experience but also suggests the need for one to create a special object before one could gain knowledge. It doesn’t mention gold plates, but Lead does mention a gold book in another passage and I’ll talk more about that in my next post.

What follows is Lead’s “The Angelical Key,” (see here under November 16, 1678) with some of my commentary afterwards.

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Taves’s Revelatory Events, pt. 4: Personal Reflections

Reading Revelatory Events was curious experience for me. Not only am I Taves’s former student who is researching and writing on Joseph Smith, but I’ve also been a believer in supernatural and revelatory events not only for Joseph Smith and Mormon history, but in my own life.

I’ve naturally engaged in plenty of reflection on these topics, but Revelatory Events brought my experiences into particular focus with discussion of certain traits like highly-hypnotizable individuals and benign schizotypy. Having been friends with some of Ann’s other students at UCSB that worked on cognitive science and religion, I had the chance to discuss these kinds of topics including various methods that scholars use to determine these traits. I do not know the names of these scales, but scholars will do surveys how “susceptible” one is based on their tendency toward being highly imaginative and having unusual/spiritual experiences. Simply put, I’d probably rank high on those charts.

In the spirit of applying these methods to one’s self I’ll mention two experiences I had that had to do with Ann.

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How I Approach MHA Conferences as a Graduate Student

Edje and several readers gave some excellent advice for first-time MHA attendees. I heartily endorse everything that was said, particularly the need to show up to events like the First-Timers’ Breakfast and the Student Reception (find them here with the rest of the program). MHA’s student rep, Hannah Jung, has worked incredibly hard to make the reception successful. Show up. Get some food. Win a book (everyone that attends will get one). Seriously. DO IT.

All this being said, I think that there are several important things that first-time attending graduate students should keep in mind. After all, we have different concerns than other groups. MHA is one of the better academic organizations I’ve seen for encouraging student participation which can be to your benefit. Before diving in, I want to stress that you need to find ways to make conferences work for you. They are significant investments of time, energy, and money. Make sure that you are doing what you can to get the most out of your MHA experience.

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Q&A with Gary Bergera on Editing the Leonard J. Arrington Diaries

Gary Bergera, the editor of the Leonard J. Arrington Diaries and Mananging Director of the Smith-Pettit Foundation, has graciously agreed to answer a few questions about the diaries and their potential use. You can purchase the diaries HERE and read Matt’s review of them HERE.     

1. Which topics of research in Mormon history would benefit most from the Leonard Arrington diaries?

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Attending MHA as an Avocational Historian

A few days ago I posted on what it’s like to attend the Mormon History Association annual conference. Today I’m going to write about why I attend and what it has been like for me in my particular situation. We anticipate a few other posts like this from different perspectives.

There are multiple reasons why someone might attend MHA and I’ll describe a few below but I think the main reason boils down to this: MHA goers are interesting people who know cool stuff. You are an interesting person who knows cool stuff. If we all hang out and talk about the cool stuff we have a good time and learn more cool stuff. If we do this often enough eventually we’ll all be so cool and interesting and together that we’ll need to wear sunglasses.

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What to Expect When You’re Expecting to Attend MHA

Last week commenter acw wrote: “As one who hasn’t ever attended but has considered it,, could you also post some kind of MHA for newbies guide? Like why and how to come/participate, etc.” Below I provide a general description of what to expect and how to attend. In a subsequent post I’ll talk about the whys and hows of my experience at MHA as an avocational historian. We’re hoping to get together a few other what-it’s-like posts from different perspectives.

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Review: Bergera, ed., CONFESSIONS OF A MORMON HISTORIAN: THE DIARIES OF LEONARD J. ARRINGTON (Signature Books, 2018)

Leonard Arrington loved people. “From as early as I can remember, I had a positive attitude toward people,” he wrote several years into his retirement. (3:645) Elsewhere he mused that had he not ended up a historian, “I would have been drawn into politics and would have done well, I think.” (3:133) Arrington was a handshaker and a backslapper, a gossip and a bearer of Christmas gifts. He was an extrovert, an inveterate socializer (out of the house four or five nights a week, some weeks, driven forward by a positive starvation for conversation that seems to have exhausted his wife Grace at times), and a manager loved by his subordinates for his care and supportiveness, if not his bureaucratic acumen.

Arrington’s delight in and longing for community was not simply a matter of temperament. It was a matter of theology. It was his Mormonism. That is not, of course, normally the theme his story is given. The diaries certainly document the better-known story; the fascinating account of Arrington’s service in what is variously called the Church Historian’s Office or Church History Division of the church’s Historical Department (a larger bureaucratic umbrella that also included the church’s archives and the department operating the church’s historic sites). Arrington’s appointment, initiated by First Presidency member N. Eldon Tanner with the support of church presidents Joseph Fielding Smith and Harold B. Lee and Spencer W. Kimball, came with a new mandate. Arrington and his staff were to research and publish material on the history of the Latter-day Saints. As his ten years in the job went on, the jovial Arrington was baffled when he found his work increasingly criticized, his office monitored, his subordinates questioned and their publications scrutinized for reasons he could never quite understand.

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History of LDS Youth Programs

The LDS Church recently announced that it will be severing its ties with the Boy Scouts of America and is creating a new program for all the children and youth in the Church. With this announcement, there have been discussions (here and here) about what these changes could mean for the youth programs in the Church, particularly for young women. Knowing the history of the LDS youth programs for the past one hundred years can help put all of these recent announcements in perspective.

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Taves’s Revelatory Events, pt. 3: Theological Considerations

Parts 1 and 2.

In Kevin Christensen’s review of Revelatory Events, he refers to a person who said on a board “that Revelatory Events gave her a way to explain away the claims of Joseph Smith and all other religious claims in purely secular terms and let her walk away from the community, assured she was leaving behind nothing valid or of value” (70-71). For a whole lot of LDS, accepting Taves’s conclusions would simply mean the church isn’t true.

Taves actually attempts to address this issue by the way she framed the book as a study of “paths.” Taves looks at Mormonism, AA, and A Course in Miracles to determine how experiences of the founders turned into spiritual paths, or the way of life that these groups encourage their adherents to follow. Taves suggests that having such paths is generally beneficial. Says Taves,

Although I think—and will argue—that the sense of a guiding presence emerges through a complex interaction between individuals with unusual mental abilities and an initial set of collaborators, an explanation of this sort says little about the content of what is revealed or the value of the spiritual path that emerges. If—as I believe—presences that articulate and guide a group toward collective goals can be understood as creative products of human social interactions rather than actual suprahuman agents, this does not undercut the human need to work out answers to the larger questions these paths seek to address. It just requires us to generate other methods for evaluating the value of the goals and the merits of the paths as means of obtaining them. (xii).

Though Taves doesn’t propose what those methods might be, she does conclude the book by declaring that while people will debate the merits of following Mormonism, AA, and A Course in Miracles, “the power of the paths to transform is—in my view—quite apparent” (295).

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