Mormon Chronicles

Novel about the gold plates: "Land of the Saints"

2012-01-27T09:17:00.000-07:00

Excerpts of New Mystery Thriller 'Land of the Saints' Draws From Mormon Church History, by Ginny Grimsley, Market Wire
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Los Angeles attorney Robert P. DesJardins plumbed the history and mysteries of the Church of Jesus Christ of Latter-day Saints for his newest novel, "Land of the Saints".

The folding of fact into fiction produced a Mormon-style "Davinci Code" -- so plausible, some readers might wonder where history ends and imagination takes wing.

"As with the LDS church, the book centers on the Golden Plates that church founder Joseph Smith said the angel Moroni gave him in 1830,"
DesJardins says. "Smith said he transcribed the ancient Sanskrit etched into the plates, and that became the Book of Mormon."

God told Joseph that he could not show the plates to anyone else, but he did allow eight witnesses to see them before they were returned them to the angel.

In "Land of the Saints," a cowboy-lawyer helping investigate three killings discovers the Golden Plates did not ascend to the cosmos with an angel. Instead, they're hidden away here on Earth and the church's secret, paramilitary enforcement arm, the Danites, is prepared to do anything to prevent their discovery.

"Jeff Wells, the main character, also learns why the plates are so protected," DesJardins says. "It's because they weren't written in Sanskrit, they were written in the ancient hieroglyphics of the Micmac Indians. And the plates aren't gold, they're copper.

"So, it seems, Joseph Smith wasn't entirely honest. And that revelation could devastate a religion with 14 million followers."

DesJardin's extensive research provides a factually based history of a religion that has dominated the news as first two, then one, men with deep Mormon roots campaigned for the GOP presidential nomination.

"The church has always been looked upon by mainstream America with some suspicion, if not outright anger," DesJardins says. "As with any religion, it's important to ask questions about church founders and their circumstances in order to appreciate the authenticity of their creed."

About Robert P. DesJardins

A successful Los Angeles lawyer for more than 35 years, DesJardins is now a lecturer, private judge and judge pro tempore for the California Superior Court - in addition to being a novelist. DesJardins is also the author of "The Mistral" and "A Darker Shade of Orange."

"The Rescue" - a plan to address the difficulties of Mormon history

2012-01-18T20:38:00.005-07:00

Dr. Phillip Barlow (Arrington Chair of Mormon History and Culture at Utah State University) invited Elder Marlin K. Jensen (Church Historian and Recorder) to speak at USU. Excerpts of the Q&A session specifically having to do with the difficulties Mormons face when learning about church history are included below. This, IMO, points to an unfolding crisis affecting the church, and a new direction to address this issue. Several items of note from Elder Jensen include:

The First Presidency and Quorum of the Twelve realize that "maybe since Kirtland, we never have had a period of, I'll call it apostasy, like we're having right now"
"What we have in mind is to develop a response to the tough issues – whether that's polyandry, or DNA in the Book of Mormon ... we do have another initiative that we have called, "Answers to Gospel Questions". We are trying to figure out exactly what channels to deliver it in"
Where has the prophet laid his emphasis right now? It's on something called 'The Rescue'
"There's no sense kidding ourselves. We need to be very upfront with [this generation], tell them what we know, and give answers to what we have, and let them fall on their faith for things that we don't completely understand."

The text below was excerpted from Simple Mormon Spectator.

...It was brought up that Richard Bushman's book, "Rough Stone Rolling", would not have been as well received if it was written in the 80's.

Elder Jensen agreed that there is more availability to history and more interest as well. He acknowledged that Leonard Arrington started a "tremendous undertaking to share our history. I don't think we've ever had a time that was as productive as those 10 years." He also said, "I hope that more than just intellectual curiosity will be satisfied in the process of learning church history… Our purpose in getting the papers of Joseph Smith and doing the book on Mountain Meadows is to increase faith. Our measurements of success are less tangible than book sales. It would be: what does that do to someone's heart?"

...

[Would the manuals] be updated to reflect a more accurate history. She asked whether the things that Leonard Arrington and Richard Bushman write/wrote about would be covered at all in the manuals.

Elder Jensen said that it was a question that was brought up earlier in that day at the Institute. He also said, "I don't like to think that there are problems with church history." "What we have in mind is to develop a response to the tough issues – whether that's polyandry, or DNA in the Book of Mormon, or whatever it is. And then, in cooperation with the curriculum department and the church educational system, try to build into our basic curriculum, and into the church's educational curriculum, material that would cover these areas." "My own daughter has come to me and said, 'Dad, why didn't you ever tell me that Joseph was a polygamist?' Well, Kathy and I didn't plan a home evening on polygamy. It would probably occur to me today, though, to be quite honest." "We are aware that this is a concern." "Quite honestly, in the young men's and young women's curriculum, where their manuals are severely outdated right now, they just announced a new package of materials that is actually going to be a library… where teachers can go and in a sense, create their own curriculum, within certain bounds, for the young people in their ward. They can give lessons drawn from this database. While they may not be revolutionary, they will be a breath of fresh air across the church." "It's a different generation. Everything's out there for them to consume if they want to Google it. There's no sense kidding ourselves. We need to be very upfront with them, tell them what we know, and give answers to what we have, and let them fall on their faith for things that we don't completely understand."

..."Has the church seen the effects of Google on membership? It seems like the people who I talk to about church history are people who find out and leave quickly. Is the church aware of that problem? What about the people who are already leaving in droves?"

"The fifteen men [First Presidency and Quorum of Twelve] really do know, and they really care. And they realize that maybe since Kirtland, we never have had a period of, I'll call it apostasy, like we're having right now; largely over these issues. We do have another initiative that we have called, "Answers to Gospel Questions". We are trying to figure out exactly what channels to deliver it in and exactly what format to put it in. But we want to have a place where people can go. We have hired someone that's in charge of search engine optimization. We realize that people get their information basically from Google. They don't come to LDS.org. If they get there, it's through Google. So, we are trying to create an offering that will address these issues and be available for the public at large and to the church leaders, because many of them don't have answers either. It can be very disappointing to church members. And, for people who are losing their faith, or who have lost it, we hope to regain to the church."

... Is [knowledge of those leaving the church] through anecdotal means or from statistics?

Elder Jensen said that he has received much information anecdotally. He also said, "The church has a very progressive research and information division, with tremendous public opinion surveyors. And the church is constantly running surveys, and employing consultants that do focus groups on a variety of topics, but especially on the ones that we are talking about right now, that are so sensitive to the faith of members. Where has the prophet laid his emphasis right now? It's on something called 'The Rescue'. And with good reason, because we are suffering a loss; both in terms of our new converts that come in that don't get really established in the church, as well as very faithful members who because of things we're talking about, as well as others, are losing their faith in the process. It is one of our biggest concerns right now."

... [what would he say] to people who have come across difficult history and don't feel comfortable staying in the church. I also asked how the church looks to get them back. I explained that many of my friends have left completely. I said that my personal beliefs had to change dramatically when I came across the church's history. I also asked how he would educate the rest of the membership on how to treat those that feel uncomfortable with church history and, thus, the church.

I was happy to hear the following response from Elder Jensen: "I could see a committee of forty people working on your question for ten years and not coming up with an answer. I think that the question has an application to gay members of the church or of society. I don't think that straight people have done a good job yet, of providing an atmosphere of safety and a welcoming place. We need to do the same for those people who are feeling disaffected – for whatever reason… doctrinally, or socially. I mean, if we really are truly Christian, it has to start there. Being less judgmental. Being more open and welcoming and inclusive. Someone asked Robert Frost once, 'What's the ugliest word in the English language?' And he said, 'Exclusive.' I think it is, too, in a way. So, if that environment can be created, and it should be, but often in the church, when someone comes with a bit of a prickly question, he'll be met with a bishop who number one, doesn't know the answer. Number two, he snaps and says, 'Get in line and don't question the prophet, and get back and do your home teaching.' And that isn't helpful in most cases. So, we need to educate our leaders better, I think, to be sympathetic and empathetic and to draw out of these people where they are coming from and what's brought them to the point they are at. What they have read, what they are thinking is, and try to understand them. Sometimes that alone is enough to help someone through a hard time. But beyond that, I think we really need to figure out a way to live a little bit with people who may never get completely settled."

He cited a person that his dad knew. His dad said that the man was a little contrarian, but that he had a good heart. Elder Jensen finished by saying, "The primary way of knowing the things of God – and Paul said it best: 'For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God.' Our epistemology is spiritual." He said that when someone comes to him with concerns in historical issues, that he gives some answers that he hopes will help, but that if that doesn't work, Elder Jensen will appeal to the person's willingness to have faith and to remember the spiritual witnesses that they have had.

...

...there has been much written about early church history, but not as much contemporary history has been written. Elder Jensen said that they have been authorized to write a new comprehensive history of the church. It will be framed in four periods. He said that they realize that 20th century history of the church has been under-emphasized. He talked about how they will be trying to write histories of the church for other countries as well....

Liberal General Authority to retire as church historian

2012-01-13T15:35:00.000-07:00

Elder Marlin K. Jensen holds a first edition Book of Mormon

Excerpts of Changing of the guard in Mormon history by Peggy Fletcher Stack, The Salt Lake Tribune.
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...Jensen helped transform the Utah-based faith's approach to its history. He put thousands of its documents online, oversaw the groundbreaking Joseph Smith Papers Project, reorganized the staff and moved into a new state-of-the-art building. He also pushed for an honest telling of the Mountain Meadows Massacre and lobbied to make the southwestern Utah location of the 1857 siege a national historic site.

This week, the LDS Church's governing First Presidency announced that Jensen has been replaced as historian. He will turn 70 in May and, as is custom, will be made an emeritus general authority at the faith's subsequent Semiannual General Conference in October.

Church leaders named Steven E. Snow, a member of the church's Presidency of the Seventy...

Mormon scholars are reeling at the change.

"Marlin Jensen has done more to further the cause of Mormon history than any person of the current generation," said Terryl Givens, an LDS writer and professor of literature and religion at the University of Richmond in Virginia. "He will be missed as much for the quality of his character as for his contributions. His unflinching honesty and his confidence that church history needed no whitewashing or sanitizing set the tone for a whole new generation of LDS academics."

Jensen "pulled all the church's resources together and put them all on the Web as fast as he could," said Jan Shipps, a Methodist and a leading expert on Mormon history."This is a change that is so epochal it would be very hard to turn it back."

As Mormonism moves into the mainstream, Shipps said, "it has to answer questions about its past. The effort to have those papers out there … is just amazing. … I have access to virtually everything I asked for."

But it was Jensen's ability to reach out to diverse communities with empathy that many will take away from his tenure....

Jensen became the church's point man on being a Mormon Democrat, assuring church members and the public in a probing interview with The Salt Lake Tribune that the two were not incompatible. He urged the Legislature to be "compassionate" in its approach to immigration. He also wept with gay Mormons in the Bay Area in the wake of the Proposition 8 ban on same-sex marriage, acknowledging their pain and offering a healing balm.

He provided a riveting account of his life and faith as well as thoughtful comments on some of the church's most difficult historical episodes to documentary filmmaker Helen Whitney in her 2007 PBS film "The Mormons."

With the Joseph Smith Papers, Jensen and his team won the respect of historians in and out of the faith, said noted Mormon scholar Richard Bushman, an emeritus historian at Columbia University in New York.

"Marlin set the bar for candor and openness and reliance on historical evidence for the whole church," Bushman said. "The most we can hope for is someone [as his successor] who is sympathetic to the historical enterprise and can sustain what we have accomplished so far."

Snow is up to the task, according to longtime friend and fellow attorney Jim Jardine.

The new historian has been an LDS general authority since 2001 .... During Jardine's time on the University of Utah's board of trustees, Snow was on the state Board of Regents.

"Steve has always had friends and colleagues among non-Mormons," Jardine said. "He has a generosity of spirit, is so respectful and open, he'll continue [Jensen's] wonderful relationships."

Snow is "not a narrow person," he said. "He will see historical issues in their full context....."

Sounds like the way Jensen tackled the task. Historians are counting on the same from Snow.

Read more about Elder Jensen's tenure as a general authority here.

William Clayton diaries

2012-01-09T13:10:00.002-07:00

William Clayton

One of the most illuminating and elusive Mormon history resources, the diaries are not accessible except, apparently, to some working on the Joseph Smith Papers project (a few pages of the diaries were included in the latest Joseph Smith paper volume). As part of J. Stapley's review of of this volume, he tells the story of how the Clayton diaries became available to three researchers in the 70s, and how their transcripts have either come into print, or have influenced important works of history.

William Clayton was in Joseph Smith's inner circle and kept a detailed, personal journal of his experiences. Recording more than just the day-to-day events, he wrote about his feelings and challenges, as well as those of his associates. His record provides a frank look behind the scenes of Nauvoo, providing a view of how Joseph Smith's teachings were interpreted and practiced at that time.

Excerpts of REVIEW APPENDIX I: The Nauvoo Journal of William Clayton, by J. Stapley, BCC (half way down the page. BTW, Stapley's review of the Joseph Smith Papers, Journals, V. 2, also at this link is also worth reading).

... Clayton's journal is the most detailed account of the last two years of Smith's life. It is also the only contemporaneous account of many controversial aspects of that life: polygamy, the rift between Emma and Joseph over the topic, the temple quorum, the Council of Fifty, etc. ...

In the late 1970s the First Presidency granted access to several documents in their holding. Three scholars received access to the Nauvoo era Clayton journals, namely James B. Allen, Andrew F. Ehat, and D. Michael Quinn. They each prepared typescripts of varying quality. ...

Ehat collaborated with Lyndon Cook on several projects, notably The Words of Joseph Smith. ... A copy [of the transcript of the Clayton diaries] eventually made it to the Tanners who published it. ...

George Smith later edited the Ehat transcript and included it with publicly available Clayton journals and a transcript of a purloined copy of the Heber C. Kimball temple journal kept by Clayton in the widely cited, An Intimate Chronicle. Allen reviewed this volume and concluded that content selection of the Nauvoo journals was highly skewed, likely reflecting Ehat's research interests.

Allen's complete typescript has not been made publicly available beyond employees of the LDS Church History Library. However, in 2002 Allen published a revised and retitled version of his Clayton biography, which included an appendix of Clayton diary excerpts used as source material for the "Manuscript History," which comes to most of us as the History of the Church. This appendix remains the only published transcripts of several important portions of the diary. ...

Quinn eventually donated his research papers to the Beinecke Rare Book and Manuscript Library at Yale University, his alma mater, and his Clayton typescript is open to researchers. An unidentified party accessed this material and released two small printings (50 and 100 volumes respectively) of Clayton's Nauvoo diary. This volume apparently includes thirty percent more text than the Ehat transcript.

It is my understanding that the distribution of the Clayton diary was viewed by many within the Church hierarchy to be exploitative and a betrayal of trust. Since their release and until the JSP, no scholars have had access to the documents....

Read the full review here

Setting the record straight

2012-01-03T13:22:00.000-07:00

Historian Michael Marquardt has begun a new series of short articles titled "Setting the Record Straight." The first two mini-articles are regarding the Doctrine and Covenants:
Revelation headings changed

having to do with a mix-up of the location of a number of revelations

Date Modified, Text Added

showing that D&C 27 (LDS) was not originally two revelations combined into a single revelation as the section heading states

This new series is included as part of the Mormon PDF Website. a collection of articles and information on Mormon History. In addition to "Setting the Record Straight," recent additions to the site include:

And for the avid LDS book collector, an unprecedented Mormon collection is for sale:

FLDS prophet declares no more sex

2011-12-31T10:26:00.003-07:00

Excerpts of Marriages dissolved, sexual relationships banned among FLDS faithful, KSL news. The FLDS church is a Mormon sect that continues to practice polygamy. They broke off from the LDS church in the early 1900s after the LDS church banned polygamy. Copies of revelations from Jeffs are being sent to LDS meetinghouses.

--

...followers of Warren Jeffs await the apocalypse he has predicted, they're living under a challenging edict: they're forbidden to have sex until Jeffs is sprung from a Texas prison.

"He has predicted that the walls in the prison where he's at will fall and crumble," said Joni Holm, who has many relatives in the polygamous FLDS faith.

According to Holm, Fundamentalist LDS Church members also face their faith's most severe punishment, excommunication, if they conceive a child.

It's one of the strangest edicts in a season full of them. Jeffs has issued a stream of revelations, prophecies and orders to his congregation in the border community of Hildale, Utah, and Colorado City, Ariz.

The recent edicts from Jeffs' prison cell seem to be having two contradictory effects: Many are leaving the FLDS faith in disgust, and those who stay are reported to be increasingly devoted to a man who is serving a lifetime sentence for raping underage girls.

...He recently banned many of the things his followers enjoy: bicycles, ATVs, trampolines, even children's toys. But the sex edict reaches into the bedrooms of all his devoted followers.

According to Holm, Jeffs declared all existing marriages to be void.

"Right now they have all been told that they are not to live as husband and wife," Holm said. "They can live in the same house, but they are not to have sexual relationships until Warren comes out and 're-seals' them."...
Social service organizations are reporting a surge of people departing the FLDS group, although exact numbers are unavailable. Holm thinks about 100 members have left in recent weeks from the community of 10,000. ...

Holm said her brother-in-law confirmed reports that faithful members are meeting almost daily and being re-baptized....

If FLDS members have sex on the sly, any resulting children will be considered "sons of perdition," according to Holm's brother-in-law, and the parents will be instantly excommunicated.

The sex ban will be lifted only if Jeffs' latest prophecy comes true: an apocalypse that will bring down the prison walls and broil the human race.

"They believe that they'll still roam on the Earth," Holm said, "but the rest of us will be burned."
In recent weeks, FLDS members have reportedly faced intense, personal interviews with Lyle Jeffs to prove their loyalty and have been ordered to pay large financial assessments. Some members have been excommunicated. The process seems to be aimed at winnowing the FLDS down to Jeffs' most faithful followers. ...

Review: "Re-Claiming the Bible for a Non-Religious World"

2011-12-31T10:08:00.001-07:00

John Shelby Spong's reputation rests (or should rest) not only on his achievement of having published over twenty books on religion and the Bible, but also on the fact that he has risen to high rank in his church (Episcopal bishop of Newark, New Jersey for twenty-one years until his retirement) despite religious beliefs and attitudes toward the Bible that would have had him burned at the stake as a heretic only a few centuries ago. Even in our modern and supposedly more tolerant age, Bishop Spong has received eighteen death threats. All from Christians.

The present volume continues the themes of Spong's previous books. In his writings, he claims (and "re-claims" here) that 1) the Bible is a great and valuable book; 2) most Christians are quite ignorant about the Bible, confining their knowledge of it to their Sunday school stories and the passages frequently quoted in their pastor's sermons; 3) the Bible is not - and should not be considered as - the "Word of God"; 4) the Bible is mis-used when cited to justify injustice or cruelty, such as genocide, slavery, second-class status for women, or discrimination against homosexuals.

Title: Re-Claiming the Bible for a Non-Religious World
Author: John Shelby Spong
Publisher: Harper One
Genre: Scripture analysis
Year Published: 2011
Number of Pages: 414
Binding: Hardcover
ISBN10: n/a
ISBN13: 978-0-06-201128-2
Price: $28.99
Reviewed by Richard Packham for the Association for Mormon Letters

Two things should be emphasized about this book and its author. Spong knows his Bible thoroughly, including not only what Christian folks study in their Wednesday night "Bible Study" but also what the many academic Bible scholars have been debating and concluding for over two centuries. And, secondly, Spong loves the Bible (at least as he interprets it), even though it is not, in his view, divinely inspired.

The bulk of this book consists of a careful examination of each book or group of books of the Bible, in the order in which they were originally written or compiled. Spong gives the reader an easy summary of the conclusions of modern scholarship as to the approximate date that each book was written, who the authors probably were (and Spong emphasizes that the author rarely was the person whose name has traditionally believed by the devout to be the author), and the political and social conditions under which the book was written. He gives a vivid picture of the history of the Israelites and early Christians, both political and religious, and shows how those events are reflected in the biblical writings - and, in many cases, it is clear that those events were the impetus for the writing.

Modern Old Testament scholarship is dominated by the adherents of what has been called variously the "Graf-Wellhausen Hypothesis" or the "Documentary Hypothesis," and Spong explains carefully what that means and why he (and so many others) accept it as a generally accurate explanation of how these scriptures came to be. The result is that the reader, armed with this information, sees each scriptural book as though taken back in time, reading the book hot off the presses (or, more accurately, with the ink still not dry from the copyist's pen). The same methods of "higher criticism" have now also been applied to New Testament studies, and Spong relies heavily on that scholarship.

When Spong gets to the New Testament, he shows how our general ignorance (one perhaps should be kinder, and say "lack of knowledge," although Spong does not hesitate to call it "ignorance") has led centuries of Christians to misunderstand their scriptures. His treatment of Paul will upset many, even though Paul's writings (at least the authentic epistles by him, that clearly bear the mark of his style and his time) are among the most authentic and definitely the earliest we have of Christian scripture. Spong emphasizes that Paul gives us almost no details about the events of Jesus' life, and seems quite unfamiliar with Jesus' teachings, his parables, or even his miracles. Most upsetting to Christians will be Spong's attempt to deduce what Paul's affliction (his sin) was, since Paul mentions several times his struggles to overcome it. Spong guesses that Paul was homosexual.

He reminds us forcefully that the gospels cannot be taken as accurate history, and gives us the compelling reasons: they are not written by eye-witnesses; they are late; they contradict each other on important facts; the events are clearly retellings of Old Testament stories (and were intended as such, for a Jewish audience). And, most surprising of all, they were written to be used as commentary in the Jewish synagogues, for each of the important events in the Jewish liturgical year. Spong gives us an overview of the Jewish feasts and holidays, and shows how the stories as presented by the gospel writers (whoever they were - they were probably not the men whose names are traditionally associated with them) to correspond to those liturgical themes. Thus, the gospels are Jewish liturgical manuals, not history.

Conservative Christians, who view the Bible as the inspired Word of God, whether "inerrant" or admittedly containing a few unimportant scribal errors, will not like this book, even though they could learn much from it. Nor will Latter-day Saints, who will have even more difficulty with it, in spite of the Mormon belief that the Bible is the Word of God only "...as far as it is translated correctly." (Articles of Faith, 8) For Mormons, who accept the Book of Mormon as true, the idea of present biblical scholarship that the later chapters of Isaiah were not written until long after the Babylonian destruction of Jerusalem (and thus after Lehi had left) make it difficult to explain how those chapters can be quoted extensively in the Book of Mormon, since they could not have been on the Brass Plates. Another problem for Mormons, as documented by Spong, is that the Pentateuch (the first five books of the Bible, which Jews call the "Torah" or the "five books of Moses") did not yet exist as the "five books" until after the Babylonian Captivity, long after Lehi had supposedly taken them with him on the Brass Plates when he left before the Captivity (1 Nephi 5:11).

When B. H. Roberts, official historian of the church and a
high-ranking church official, was confronted with such problems by a brash young student, he replied, "This shows that the scholars are obviously wrong!" Spong acknowledges mistranslations in the Bible, as claimed by Mormons, but it will be no consolation to Mormons that one of the errors has been repeated in the Book of Mormon ("virgin" for Hebrew "almah" at 2 Nephi 17:14 = Isaiah 7:14).

Nor will Mormons like Spong's discussion of prophets. Prophets play an important role in Mormon doctrine, as they did among the Israelites. But, according to Spong's analysis of Old Testament prophets, the Mormon idea is not biblical at all. Spong shows that the ancient prophets had no ecclesiastical or organizational authority. They held no office. They were not elected or appointed or subject to approval by the people. They were gadflies, whose power lay solely in the words that they felt compelled to utter. Spong names examples of modern prophets: Nelson Mandela, Martin Luther King, Jr., and Alexandr Solzhenitsyn.

But Spong apparently directs his book (implied by the title) not to the religious, but to those who have no religion, whether due to active rejection of religion or simply never having felt the need for religion. In this, unfortunately, I feel he fails. Why would a non-religious person, not looking to religion for answers to life's problems, turn to the Bible? And if that person should take Spong's book to explore the Bible as a guide to a better life, he will come away convinced by Spong's excellent scholarship and analysis that the Bible is so subject to misinterpretation, having such a long history as the justification for its believers' cruelties and injustices over the centuries (which Spong freely acknowledges), that one must wonder why the Bible should be so venerated as an authoritative guide. To put it another way: I think the title is misleading. A previous Spong book had a title which would have been more appropriate for this book: "Rescuing the Bible From Fundamentalism" (Harper One, 1992).

But for anyone who is willing to look with an open mind at what scholars have concluded about the Bible, this book is an excellent introduction. Spong has a talent for comparing ancient events and personages to our contemporary scene. He retells some of the well-known Bible stories in a modern, almost TV-script style, that brings them alive (although he does invent some details to make them more interesting).

The usefulness of the book is lessened by the complete lack of an index, and no index of scriptural citations. Footnotes are sparse, and are mostly references to source titles, like "See the bibliography." Yes, there is a large bibliography.

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http://forums.mormonletters.org/yaf_postsm2329_Spong-ReClaiming-the-Bible-for-a-NonReligious-World-reviewed-by--Richard-Packham.aspx#2329

Simon Southerton on DNA and the Book of Mormon

2011-12-31T10:07:00.000-07:00

Publications by Simon Southerton and Thomas Murphy led to a so-called "Galileo moment" regarding DNA and the Book of Mormon. Genetic studies demonstrated that Native Americans were not primarily descended from the Middle East as had been assumed by most members and leaders of the church. Apologists responded, suggesting the Book of Mormon should be read with the assumption that a larger indegenous population was already here when Book of Mormon peoples arrived, and that DNA evidence of Middle Eastern descent was washed out by breeding with the indigenous population. The church subsequently clarified the introduction to the Book of Mormon to accommodate this view.

Simon Southerton has begun publishing updates about DNA and the Book of Mormon.

Important new insights into the nature of human migrations into the Americas have emerged in the last two decades from the study of genetic variation in Native American and other global populations. This research raises important questions about LDS claims that there are genetic ties between Native Americans and Middle Eastern populations; claims that clearly fall within the scientific realm. This blog contains updates on DNA research on Native Americans and related topics.

These updates are part of a larger conversation about DNA and the Book of Mormon (see here, here, here here, here, or here for example).

Mormon polygamous sect: must be 'chosen' by year's end or be destroyed

2011-12-28T10:19:00.000-07:00

Excerpts of FLDS must be 'chosen' by year's end or be destroyed, Jeffs says, by John Hollenhorst, KSL News
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A "frenzy" of activity has erupted among a polygamist community in southern Utah as imprisoned leader Warren Jeffs has told his followers that they must be "chosen" by the end of the year or be destroyed.

According to outside observers, there has been a flurry of church meetings almost daily, a set of mysterious construction projects and widespread re-baptism as thousands of followers react to apparent prophesies of doom from their imprisoned leader.

"These people honestly believe that the end is here and that everybody's going to be destroyed within the next few days," said Isaac Wyler, former member of the FLDS church and resident of Colorado City.
Observers have growing concerns that Jeffs, acting from prison in Texas, is preparing the FLDS faithful for a dramatic new phase. Some believe the renewed fervor and emphasis on loyalty is a prelude to an exodus of the faithful to an FLDS outpost in another state.

Come to me, all ye peoples of the earth, saith Jesus Christ, before my overflowing scourge taketh thee in a never-ending death of full power, save ye should repent.

There have also been concerns that large numbers of people will be kicked out or will leave the group voluntarily, putting stress on social service capabilities in southern Utah.
Brower said he's seen indications of unusual construction activity at the FLDS meeting house in Colorado City, Ariz. Pallet-loads of concrete were taken into the building, he said, possibly for construction of a baptismal font. He also said baptismal facilities have recently been installed in a school building a few blocks away, on the Utah side of the border in Hildale.
Earlier in the week, Brower obtained copies of purported prophecies issued by Jeffs in November. They say, among other things, "I am soon to cleanse all nations... let this be as a final warning."

Author Interview: John Dinger, 'The Nauvoo City and High Council Minutes'

2011-12-20T19:22:00.003-07:00

An important new book, The Nauvoo City and High Council Minutes makes available for the first time the minutes of the city and church high councils from the Mormon city of Nauvoo, Illinois, 1839-1845. The minutes were edited into book format by John S. Dinger, assistant district attorney in Boise, Idaho.

He was kind enough to answer a few questions about the book:

Clair Barrus: Can you provide a description of the contents of the book, I.E. what documents are included, what time frame do they span, where did these councils fit into the leadership hierarchy of Nauvoo.

John: The book contains the records of two of the governing bodies in Nauvoo; the City Council and the High Council.
The records of the high council start on October 6, 1839 and concluded October 18, 1845. The records of the city council span a shorter time, February 3, 1841 to March 8, 1845, because the high council acted as a city council of sorts until city officials were elected on February 1, 1841.

When the Saints left Missouri for Illinois, a presiding high council was organized in Quincy, on October 6, 1839. This high council later called the Nauvoo High Council met until October 18, 1845. At first, the high council served as both the spiritual and civil authority in Nauvoo. For example, at their first official meeting on October 20, 1839 they held a disciplinary council for Harlow Reed, but they also discussed the problem of animals getting loose and destroying crops. The discussion of animals is important, because the city council ended up passing more laws dealing with animals than almost any other subject. After the city council formed, the high council focused on more church related subjects. For example, they regularly held disciplinary councils for many reasons, they formulated responses to polygamy rumors, they played a very important role in the dispute over who was to lead the church after Joseph Smith's death, and they had a hand in establishing the city council and in electing the town's civic leaders.

The Nauvoo High Council was especially important because it was the council at the center of the church and thus, had jurisdiction over any other high council. Much of the discussions in the records are appeals from other high councils. Once the Nauvoo High Council made a decision, the only other place to appeal would be the First Presidency of the Church.

The city council wasn't formed until February 1841 because they could not legally govern themselves until they received a charter from the Illinois state legislature. This occurred in December of 1840. The Nauvoo charter was similar to other Charters granted by the legislature, but it differed in many ways. Nauvoo's included the right to create a university, a standing army, and a municipal court. It was specifically created to be both inclusive and powerful. As Joseph Smith wrote, "The City Charter of Nauvoo is my own plan and device; I concocted it for the salvation of the Church, and on principles so broad, that every honest man might dwell secure under its protective influence without distinction of sect or party."

With the passage of its charter, Nauvoo was able to elect a mayor, city councilmen, and alderman who were more powerful than councilmen. Like the mayor, aldermen could sit in as justices of the peace and municipal court judges, whereas councilmen were restricted to matters brought before the city council. Following the formation of a rudimentary municipal government, the council began passing laws and ordinances from the mundane to the exotic. Some of these contributed to Mormon/non-Mormon animosity and ultimately to Joseph Smith's death.

Clair: In what ways will this publication contribute to our understanding of Mormon History?

John: This publication will contribute to our understanding of Mormon History in very significant ways. First, this is the first time that the city council minutes will be available to historians. It will greatly enhance anyone's understanding who is interested in the formation and governance of Nauvoo. It shows what issues were important to the Saints and how they passed laws to address them. Probably the three most important issues to the City Council were animals running at large, the sale and distribution of alcohol, and the numerous attempts to arrest Joseph Smith. It is easy to imagine the frustration that everyone felt in a growing city when animals would wander into another's crops or when someone had a rabid animal. The city council passed numerous laws on this subject, often times repealing laws only to pass them again a few months later. Alcohol was also a very interesting in that the city council gave Joseph Smith a license to sell it in small quantities, but passed laws prohibiting anyone else to do the same. But most interesting were the passage of Habeas Corpus laws to prohibit the arrests of Joseph Smith for supposed crimes committed in Missouri, mainly the attempted assassination of Lilburn Boggs. You can feel the desperation of the council to protect their prophet and Mayor.

Another very significant addition to Mormon history is the discussion in the city council of what to do about the Nauvoo Expositor. While this is often viewed as the council simply making a decision and carrying it out, this was not the case. While the destruction may have been a foregone conclusion, the discussion and how they reached the decision is very significant. One June 8, 1844 Joseph Smith called for the destruction of the press, but the city council actually put it off for a few days before making the decision. On June 10, the council met and had a very reasoned discussion on the law of nuisance and what they could do about it. This group looked at the legal treatises of the day, looked at the Illinois and US Constitutions and passed a law governing nuisance. After the law was passed, they then discussed if the Expositor was a nuisance. It was only after a spirited discussion, in which councilor Benjamin Warrington disagreed, that the press was removed.

This will also make the Nauvoo High Council easily accessible for the first time. It was, at least a portion of the records, available on the Selected Collections DVD set, however the cost kept most people from being able to view them. This volume will put the records into historian's hands in an easy format for a relatively low price. In this we also see the daily struggles that the Saints had at this time. We see struggles with honesty, sexual impropriety, abuse, and problems with authority. Not that much different with today. We also see the outlandish like a person on trial for trading his wife for catfish.

Most importantly we see the introduction of polygamy and its aftermath, and the public trial of Sidney Rigdon.

Clair: As I understand it, these minutes span a range of time including the death of Joseph Smith. What can we learn from them about the impact of his death, and the subsequent transition of the church?

John: Both documents span Smith's murder and in both you see radical changes brought by his death. The city council, of which Smith was a member, met four days after his death. The first noticeable change was a shift in leadership to W.W. Phelps. He took up the reins as the city council tried to keep the peace. They passed resolutions pleading with the Saints to be peaceful and not seek revenge. The city council also has to resolve the Expositor issue, offering to pay damages for the destruction of the press. Near the end of 1844 they are back to passing various laws and ordinances and they seem to be back to normal.

The high council is an entirely different story. Prior to the death of Smith, the council was already having problems over certain members not being able to accept the teaching on polygamy. These members included William Law, William Marks, Leonard Soby, and Austin A. Cowles. After his death, the high council was further impacted because members disagreed as to who was supposed to lead the church. William Marks, the president of the high council was looked at by many as one who should lead the church, including Emma Smith and William Clayton. William Marks however, supported Sidney Rigdon's claim, and was joined by council member Leonard Soby. As the majority of the council supported the twelve apostle's claim, the documents show Marks influence dwindle, until he was removed from the council. Eventually the council would answer to the twelve, something it had not done before the death of Joseph Smith.

Clair: Can you provide any curious tidbits of information, or an interesting story from your book?

John: The book is full of many interesting tidbits that historians will enjoy. Some of my favorite are On September 6, 1845 the high council had summoned Amasa Bonney to a disciplinary council for drinking. The record states what happened:

Amasa Bonney (who had been cited before the Council) on the charge of drunkenness) appeared in a high state of intoxication, with a bottle in his pocket; and was soon in a state of stupor sleep, in the Council room, whereupon it was voted unanimously that he be cut off from the Church of Jesus Christ of Latter Day Saints, and was forthwith conducted from the room [by] Counsellors Wilson & Holman.

Also, as stated above, I enjoyed seeing how seriously they took their jobs as city councilors. Specifically, in reference to the deciding what to do about the Nauvoo expositor, they really studied out the current law on nuisance:

[The] Resolution on nuisances [was] read. [The] Mayor read Article 8, sec[tion] 22, page 365, [of the] Constitution of Illinois. C[ouncillor] [George P.] Stiles spoke[,] [saying a] Nuisance is any thing [that] disturbs the peace of [the] community — & Read [James] Chitty's [1826 edition of] Blackstone['s] [Commentaries on the Laws of England][,] page 4.110 — [He] said the whole community [would] have to rest under the stigma of these falsehoods— If we can prevent the [Expositor from the] issuing of any more slanderous communications[,] he would go in for it. — It is right for this community to shew a proper resentment — I would go in for suppressing all further publications of the kind.

Clair: What if anything surprised you when you did this book?

John: One thing that really surprised me in working on this book is the sympathy I felt for William Marks because I really ended up liking and admiring him. At the public trial of Sidney Rigdon, many of the twelve apostles and members of the high council spoke against Sidney Rigdon, bringing up anything and everything negative he ever did. When it came to William Marks to speak, he took a different approach. He stated:

I feel disposed to speak in favor of Elder Rigdon & I will take up the opposite side & I have always been a friend to Elder Rigdon & I suppose there is many here that loves him too & it has been a long time since I have been [asked to defend someone as] the president of the [high] council & I feel for a few moments to take his side[.] I do [not] wish to do what is wrong. Nor I do not wish to uphold any lies or [be involved] in any thing that is wrong — but I will endeavor to do justice to him.

While I personally disagree with Marks in this, I still think it admirable that he held to his beliefs in a public setting, where many were disagreeing with him. I think it showed real courage.

The Nauvoo City and High Council Minutes
John S. Dinger, editor
700 pp. 978-1-56085-214-8
$49.95. hardback.

SNL Insight on answers to prayers, and the true church

2011-12-18T18:42:00.000-07:00

http://www.mediaite.com/tv/jesus-politely-requests-tim-tebow-take-it-down-a-notch-on-snl/

Rethinking Retrenchment: Course Corrections in the ongoing Campaign for Respectability

2011-12-18T15:14:00.001-07:00

Sociologist Armand Mauss has written an important "update" on the continuing evolution of the modern church. His article in the most recent issues of Dialogue: A Journal of Mormon Thought summarizes his views of LDS church assimilation into the greater culture as presented in his 1994 book The Angel and the Beehive: The Mormon Struggle with Assimilation. He describes periods of assimilation into the greater American religious culture, interleaved with periods of retrenchment that differentiate the Mormon church from other religions. Periods of retrenchment emphasize differences between the church and society, while periods of assimilation focus on commonality and deemphasize differences.

Mauss sees the 1950s as a period of assimilation, while the subsequent decades up through the administration of Ezra Taft Benson were a period of retrenchment. His update suggests that we've entered a new period of assimilation, where a more moderate approach is underway, and some of the distinctions emphasized in the previous period are being deemphasized, as we strive for greater acceptability.

Below are excerpts from the conclusion of his article.
--
... it seems clear that at least a partial reversal of the late twentieth-century retrenchment process is underway, both in the ecclesiastical culture of Mormonism and in the efforts of the leadership to improve and soften the Mormon public image. These internal and external processes are connected, for they are both driven by an organizational imperative to modify the degree of cultural and political tension that had developed in recent decades. Tension is increased both by Church demands on the membership that seem excessive or "weird" to the outside and by Church policies that seem at odds with the general normative and political consensus-or that challenge powerful interest groups. Tension is reduced to the extent that demands on members seem less strenuous and/or the Church seems to pose a lesser political challenge to interest groups in the "establishment."

As I have argued here, tension reduction seems to be the order of the day as the new century unfolds. Internally, certain traditional ideas about the Book of Mormon and some doctrines from the Nauvoo era have been dropped or soft-pedaled as no longer central to Mormonism, thereby reducing somewhat the discrepancies with traditional Christianity.

.. Scholarship on Mormon doctrine, history, and culture is now welcomed by Church leaders, even when it comes from independent scholars, LDS and otherwise....

Externally, meanwhile, the Church has ramped up its assimilation is thrust, especially through a Public Affairs apparatus that has been enhanced both in visibility and in sophistication. The initiatives taken in recent years, whether by Public Affairs or by the Church leaders more generally, point to policies that have become less defensive, and more proactive and transparent, in the struggle to define and enhance the Church's public image.

....Mormon outreach seems much more interested in actively cultivating new relationships with Catholics, Jews, and Muslims,both Church wide and through initiatives of stake Public Affairs Councils at the local level....

Like most of these other traditional faiths, the LDS Church has also recently embraced humanitarian outreach to all communities, regardless of their religion, as a fourth part of its public mission statement-certainly a move also in an assimilationist direction.

...What is apparent, however, from this presentation is the growing importance of LDS Public Affairs policies and spokespersons in a "course correction" intended to reshape the popular image of Mormons and their Church in such a way as to reduce the political and cultural tension with American society. This external course correction, however, is having its implications also for certain internal changes that promise to soften, or even partially rollback, a few prominent features of the earlier retrenchment policies regarding doctrine and scripture, women's roles, and the acceptance of homosexuals and scholars with "alternate voices."

One wonders what additional course corrections are around the corner as the Church approaches its bicentennial, and what implications these might have for LDS members in other parts of the world.

Info about the full article can be found here.

Gender gap widens among Mormons

2011-12-16T13:03:00.001-07:00

Excerpts of Gender gap widening among Utah Mormons, but why? by Peggy Fletcher Stack, The Salt Lake Tribune. See here where a BYU researcher questions this survey.
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A new survey shows Mormon women outnumber men in the LDS Church — and the gap appears to be widening, especially in Utah.

Sociologists Rick Phillips, of the University of North Florida, and Ryan Cragun, of the University of Tampa, suggest it could be because Mormon men in the Beehive State are abandoning their faith at a greater rate than women.

But other scholars see an array of possible reasons, including the view that more women than men join the Utah-based Church

The report, "Mormons in the United States 1990-2008: Socio-Demographic Trends and Regional Differences," released Wednesday by Trinity College in Hartford, Conn., found that 60 percent of Utah Mormons are women, up from 52.5 percent two decades ago.

It also showed that the state's Mormon majority continues to shrink, down to 57 percent, although Utah remains the only state where a religious denomination accounts for more than half the populace.

Like most Christian denominations in the United States, Mormonism "has a surplus of women," Phillips and Cragun write. "In 1990, this surplus was more pronounced among Mormons outside Utah, where 54.9 percent of Latter-day Saints were female, compared to 52.5 percent in Utah. By 2008, a dramatic shift had occurred. While the male-to-female ratio actually narrowed somewhat in most of the nation, it widened significantly in Utah. Females now outnumber males in Utah 3 to 2."

In the past, Mormon men remained tied to the church rather than lose their social standing in the community, argue Phillips and Cragun, both on the board of the Mormon Social Science Association. "However, declining Mormon majorities [in Utah] may have weakened that link, and Mormon men who lack a strong subjective religious commitment to the church are now free to apostatize without incurring sanctions in other social settings."

They further speculate that women who cannot find LDS marriage partners often wed outside the faith, becoming more vulnerable to divorce. In addition, children born to "mixed-faith marriages are less likely to remain in the church."

...

James E. Talmage investigation of the Dream Mine

2011-12-11T17:31:00.005-07:00

John Koyle said he was shown the
"Dream Mine" (or Relief Mine)
by a heavenly messenger

In the 1880s, John Koyle started having dreams about lost cattle. Later, his fellow missionaries felt he had the ability to prophesy. He continued to have dreams about world affairs. Many Latter-day Saints believed his predictive dreams were being fulfilled, and his reputation as a visionary spread.

Koyle said a heavenly messenger told him of an ancient Nephite gold mine near Spanish Fork, Utah in 1894. He was given detailed instructions how to mine the site, and was told the mine would aid in the relief of his people during a time of world-wide crisis. In 1910, Koyle was appointed bishop of a ward in Spanish Fork.

Trained geologist and apostle James E. Talmage visited the Relief Mine in 1913 and reported his is findings to the First Presidency and Quorum of the Twelve. Some in the church heirarchy believed in Koyle's abilities, while others felt he was deluded.
He was eventually excommunicated in 1948. Today, many Mormons still believe Koyle was inspired, and that the mine will one day produce gold and Nephite artifacts. Below are =entries from the James E. Talmage diary, and minutes from the First Presidency and Quorum of the Twelve regarding Talmage's investigation of the mine:

-- July 16, 1913; Wednesday

By a very strong impression to do today what I have long contemplated doing, I left by early train, went to Spanish Fork [Utah], there procured a horse and buggy and drove to the foot of the mountain east of Salem. The purpose of my visit is to examine the "Relief Mine," commonly known as the "Dream Mine." Many rumors of this alleged mine have reached me and much has been said concerning supposed inspiration by which the work has been undertaken and prosecuted. I had previously some correspondence with Bishop John H. Koyle of Leland ward, Nebo stake, at whose instance the work has been done. I rode horseback up the steep mountain to the mining property and was glad to find Brother Koyle present, together with my old student and colleague, Dr. Robert H. Bradford, of the University of Utah, who was present with his cousin on a visit. I found thirty men engaged in the work, each of whom is working for stock in the company, all having faith in the divine direction by which they say the mine was located. Brother Bradford and I accompanied by Brother Koyle and others inspected the workings from top to bottom. These workings consist of an irregular shaft, in places vertical, in others running on inclines, changing direction frequently, and extending to a present depth of over 1100 feet. The shaft penetrates the limestone of the region and is absolutely devoid of any evidence of mineralization in the mining sense of the term. The "leader" which Brother Koyle professes to have been following appears at the surface as one of the innumerable fault slips which appear on the western face of the Wasatch, incident to the profound fault by which that noble range has been elevated. After returning to the surface I met Brother Koyle and all the brethren here engaged and told them that from the standpoint of geological structure and all the known laws of mineral occurrence their effort is absolutely without promise of success. I listened to their statements as to the coincidences by which Brother Koyle's action seems to them to have been justified on the basis of direction by a power above the wisdom of man, and to many testimonies of the brethren that they have received manifestations and inspiration directing them to continue this work. I told them I had made the subject a matter of prayer and had asked to be free from all prejudice or bias and to be able to recognize the facts and the truth, and testified to them that while their free agency was, of course, their own and not to be interfered with by me, that I considered it would be well for them to abandon this work and to take themselves to useful and profitable labor.

        It is astounding to see the great effort they have made in what I believe to be an undertaking directed by the spirit of misguided zeal, which I believe to be the spirit of evil. Work has been in progress here for about 18 years, and on the statement made by the men themselves, the expenditure in labor and money is largely in excess of $100,000.00. I showed the men how utterly contrary to wisdom it is to go to the top of a mountain and there commence to sink a shaft in order seemingly to reach the bottom. The slopes are such that, by tunneling in a short distance from the canyon side, the present bottom of the shaft could be reached with comparatively little expense or trouble; moreover, such a tunnel would have provided for the out-flow of water which at the present time has to be pumped from the level of the present bottom. The whole undertaking appeals to me to be lacking in the ordinary elements of common sense; and I felt I would not be doing my duty did I fail to set forth plainly the utter recklessness and uselessness of such work. As to any divine direction in the matter, I had upon the ground and so testified to the men, an impression not to be disregarded, that the source of the inspiration which they claim is the very opposite of divine.

        This is but one of many such instances of alleged supernatural manifestations that work among our people, most of them tending to show that those who follow the course indicated will find great wealth in the hills. Truly the spirit of discernment is needed amongst the saints today. The predictions of old, that in the last days evil spirits, and even the spirits of devils will be working miracles among the people, are fulfilled. In this particular case stock in the company is now selling at $1.50 per share, and, as I saw for myself, thirty men are wasteing their brawn and muscle in utterly profitless labor, each receiving two shares of stock per day for his services.

        I remained with the brethren until after 7 p.m. then descended the mountain and drove to Spanish Fork, thence onward to Springville where I caught the night train, leaving the horse and buggy to be returned by one of the brethren who had volunteered for the service. I reached home shortly before midnight. [James E. Talmage diary]

-- July 17, 1913; Thursday

The following is the report of the regular meeting of the First Presidency and the Council of the Twelve Apostles held this morning in the Temple at 10:30.

        There were present: Pres[iden]ts. [Joseph F.] Smith, [Anthon H.] Lund, [Charles W.] Penrose and [Francis M.] Lyman, Elders Heber J. Grant, Rudger Clawson, Hyrum M. Smith, George Albert Smith, George F. Richards, Orson F. Whitney, David O. McKay, James E. Talmage and the Patriarch. ...

        Bro[ther]. Talmage reported a visit made by him to the Dream Mine near Spanish Fork [Utah]. He found conditions most lamentable. The shaft has been sunk between 1100 and 1200 feet at a cost of over $100,000. He went clear to the bottom and examined the work being done. It was suggested that he express his findings to Bishop [John H.] Koyle, which he did in the presence of thirty workmen, telling them that if he were making a professional report he would advise those engaging his services not to put a penny into the mine, that from a geological standpoint there was no more promise of finding ore in that mine than there could be in a clay bank. Bro[ther]. Talmage said he got the Bishop to tell his story as to how he came to open up the mine. He said that eighteen years ago he had a dream, and in his dream he found himself on that hillside, when it was made plain to him that there was a body of ore in that ground. He dreamed it a second time, also a third time, and then he said he was carried in the spirit into the mountain, and went on to describe the different stratas of material that he would strike before striking the ore, and the Bishop thinks now he is very near ore. Thirty workmen were engaged working for capital stock, and applications are being made from all parts of the State for stock at $1.50 share, and they were selling, he was told, about 300 shares a week, and about 60,000 shares in the treasury unsold. In order to show the absurd way in which the mine is being worked Bro[ther]. Talmage said that at the bottom of the shaft only two men can work at a time, and it took eight to eighteen men to wait on them, that is, to receive and send to the top of the mine when the two men dig, and to pump water. He showed them that by going to the hillside and tunnelling in, they could easily have accomplished at an expenditure of $10,000 what had cost them over $100,000. But the Bishop explained that the shaft was sunk exactly where it had been shown him in his dream. The Bishop also remarked that it was made plain to him that they would have to work for a long period, and that only the faithful and those who remained true to the mine, would reap the benefits.

        President Smith now drew attention of the Council to what is called the Majestic Gold Mine near Brigham City [Utah], and suggested that Bro[ther]. Talmage and Bro[ther]. Fred J. Pack make it their business to examine that property, as he had reason to believe it was another such thing as the Dream Mine. ... [First Presidency and Quorum of the Twelve minutes]

-- August 7, 1913; Thursday

The following is the report of the regular meeting of the First Presidency and the Council of the Twelve Apostles held this morning in the Temple at 10:30.

        There were present: Pres[iden]ts. [Joseph F.] Smith, [Anthon H.] Lund, [Charles W.] Penrose and [Francis M.] Lyman, Elders Rudger Clawson, Hyrum M. Smith, George Albert Smith, George F. Richards, Orson F. Whitney, David O. McKay, Anthony W. Ivins, Joseph F[ielding]. Smith Jr., James E. Talmage and the Patriarch. ...

        Letter read from Pres[iden]t. J. S. Page and Counselors, dated 4th inst., in answer to letters of the Presidency, dated April 22nd and July 19th, in regard to Bishop [John H.] Koyle and his connection with the Dream Mine.

        After considerable discussion it was decided, on the suggestion of President Smith that Pres[iden]t. Lyman take this matter in hand and see that the Stake Presidency were prompted to do their duty by way of releasing Bishop Koyle as Bishop of Leland Ward, this on account of his connection with the Dream Mine. ... [First Presidency and Quorum of the Twelve minutes]

-- August 12, 1913; Tuesday

Forenoon was occupied in committee meeting of the Twelve called by President [Francis M.] Lyman, particularly to consult with the Presidency of the Nebo [Utah] stake relative to the activity of Bishop John H. Koyle, of Leland ward. Brother Koyle is the instigator of the excitement and agitation relating to his so-called "Dream Mine." It appears to me necessary that he be relieved of his bishopric. [James E. Talmage diary]

-- June 30, 1914; Tuesday

Attended quarterly meeting of the Twelve in the Temple. The meeting beg[a]n at 10 a.m. and closed shortly after 6 p.m. It was a gathering of great interest and importance.

        This evening's papers announce the closing down of the "Dream Mine", near Salem, Utah. I regard this as a good occurrence in view of the conditions under which so many people have been deceived in connection with this ill-directed enterprise. [James E. Talmage diary]

Polygamy frankly discussed in church publication (Joseph Smith Papers volume)

2011-12-11T17:30:00.003-07:00

Excerpts of Thoughts on the introduction to the new JSP Volume: Journals Vol. 2 (1841-43) By: Ben Park, Juvenile Instructor
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...The Joseph Smith Papers just released the most recent addition to their foundational series. Journals, Volume 2 (1841-1843) ... I just want to comment on a single section of the introduction; in fact, only about seven pages of the introduction.... in a little over twenty pages, they had to update their readers on what happened between 1838 (when the last Journals volume ended) to when Willard Richards became Smith's journal keeper in December 1841 ... about a third of the entire introduction—of discussion on the origin, documentation, and controversy over polygamy. And it's not just the length of the discussion that's surprising, but also the content.
They openly discuss controversial issues with the practice, using terms like "conjugal relations" (xxv) and "polyandrous marriages" (xxvii), and refuse to shy away from facts that the Church has in the past ignored. They admit that Smith likely consummated some, but not all, of his plural marriages, they list several plural wives who were already married to other men at the time of their sealing to Smith, and they detail the secretive nature of this controversial practice during the period. While they do spend most of their time on the problematic nature of the documents that outline polygamy ...
Of course, these details aren't new. Indeed, a cynic might say this publication deserves more of an "about time" shrug than a celebratory post. But as an optimist, I find in this introduction an important sign of change in how the Church handles its history—or, perhaps more correctly, an important sign of the continued change that has taken place over the last decade. These volumes go through a horrendous gauntlet of review before they can be finished, a review process that includes not just external, academic reviewers (a list that includes several prominent documentary editors), but also a group of internal, ecclesiastical reviewers, including a number of the Brethren we sustain to lead the Church (and whom others accuse of hiding our history). The fact that this introduction passed this review of Church leaders, is found in a book sponsored by the institutional Church, is printed through a Church-controlled press (Church Historian's Press), and is marketed by the Church's conservative merchandise arm (Deseret Book), should, I think, be cause for celebration. Kudos to the Joseph Smith Papers Project for providing this great project, to the volume's editors for producing responsible and credible scholarship, and to the Church for encouraging this change.
The charge of the Church hiding its history is finally becoming less credible....
Read the entire article here.

Mormon Defense League now called MormonVoices

2011-12-11T17:30:00.002-07:00

Excerpts of FAIR changes Mormon defenders website name by Joseph Walker, Deseret News
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"The Mormon Defense League" is out. "MormonVoices" is in.

That change became official ..., when the Foundation for Apologetic Information and Research announced a name change for its website aimed at defending the teachings and practices of The Church of Jesus Christ of Latter-day Saints.

FAIR is a non-profit organization that, according to a press release, is operated by "self-motivated Mormons who seek to improve the public understanding about the church" through conferences, workshops and scholarly articles posted on the organization's websites. While it is dedicated to "providing well-documented answers to criticisms of the doctrine, beliefs and practices" of the LDS Church, it is not owned, controlled by or affiliated with the church.

The name change for the "Defense" website "better reflects our desire to help Mormons become involved in online discussions where positive representation of the church is needed to offset offensive stereotypes and misinformation," said FAIR president Scott Gordon.

The Mormon Defense League was a new FAIR project announced during FAIR's annual conference last August. At the time Gordon indicated the effort was intended to be "a resource for journalists" who find themselves writing about Mormonism in political, sports or other news contexts.

The new website was launched as part of an effort to monitor news reports in search of errors and misrepresentation. "If somebody writes something — whether a journalist or even a politician — that is egregiously bad, we will correct them," Gordon said in August.

According to Gordon, anyone can go to the new website to get "accurate information about issues regarding The Church of Jesus Christ of Latter-day Saints." The site will feature "corrections regarding common misconceptions are provided, along with a 'FactCheck' service for writers and others who want to verify the accuracy of information regarding the Church, its doctrines, teachings or history."

A Selected Chronology of George Albert Smith

2011-11-27T22:16:00.003-07:00

The Priesthood / Relief Society manual "Teachings of Presidents of the Church: George Albert Smith" will be studied by Latter-day Saint men and women in 2012. LDS-Church-History will present a selected chronology of the life of George Albert Smith, 8th president of the L.D.S. Church, providing further insight into his life.

George Albert Smith was born of a "royal" Mormon heritage. His father, grandfather and great-grandfather were all members of the Quorum of the Twelve and First Presidency. His great-grandfather was a brother to Joseph Smith Sr., and George Albert Smith's wife was a grand-daughter of Wilford Woodruff. Genealogical information of his ancestry will be presented, as well as major events from their lives where available.

His father, John Henry Smith, kept a detailed journal, which sheds light on the childhood and family life of George Albert Smith. When George Albert Smith became an apostle, he and his father were the first father-son pair serving at the same time in the Quorum of the Twelve. Entries from John Henry Smith's journals provide valuable insight into the first forty years of the life of George Albert Smith.

Aspects of his life as an apostle will also be drawn from other sources, including his own journals, the journals of his fellow apostles, and also from President Heber J. Grant's. Major issues dealt with by the Quorum of the Twelve will also be included.

Upon the death of Heber J. Grant, George Albert Smith became the 8th president of the church. This chronology will include aspects of his life, presidency and major events in the administration and history of the church during his presidency.

Each day, several items from this chronology will be posted. The best way to follow LDS Church History is by subscribing to one of the following:

Another Mormon fundamentalist family in the spotlight

2011-11-26T09:51:00.001-07:00

Darger Family, Utah Polygamists, Want To Dispel Misconceptions About Their Faith by Ileana Llorens, Huffington Post

Television shows such as "Big Love" and "Sister Wives," have recently brought attention to polygamy in the U.S. Now, one Salt Lake City family is telling their story in hope of dispelling misconceptions about their beliefs.

Between Joe and his three wives, Alina, Vicki and Val -- two of whom are identical twins -- the Dargers have a total of 24 children. While they acknowledge their lifestyle is illegal in the United States, the four say they're willing to risk jail time in order to share their story with the world.

Since first publishing their book, "Love Times Three," the family has made numerous television appearances such as the above video from ABC's "20/20" and a recent appearance on "Good Morning America."

So far, the family says they've received mostly positive feedback.

"We've had a lot of people from all over the country reach out and identify with us and just say this is a different side of polygamy that I didn't know existed," Alina Darger told Utah's ABC 4 News.

The Darger wives acknowledge that sharing a husband isn't always easy, but they maintain that all three women have individual relationships and their own intimate moments with Joe.

For more on the Darger's story read the full article on ABC's website.

Herod did not complete temple in Jerusalem

2011-11-26T09:51:00.000-07:00

New find sheds light on ancient site in Jerusalem, by Matti Friedman, AP

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JERUSALEM (AP) — Newly found coins underneath Jerusalem's Western Wall could change the accepted belief about the construction of one of the world's most sacred sites two millennia ago, Israeli archaeologists said Wednesday.

The man usually credited with building the compound known to Jews as the Temple Mount and to Muslims as the Noble Sanctuary is Herod, a Jewish ruler who died in 4 B.C. Herod's monumental compound replaced and expanded a much older Jewish temple complex on the same site.

But archaeologists with the Israel Antiquities Authority now say diggers have found coins underneath the massive foundation stones of the compound's Western Wall that were stamped by a Roman proconsul 20 years after Herod's death. That indicates that Herod did not build the wall —
part of which is venerated as Judaism's holiest prayer site — and that construction was not close to being complete when he died.

"The find changes the way we see the construction, and shows it lasted for longer than we originally thought," said the dig's co-director, Eli Shukron.

The four bronze coins were stamped around 17 A.D. by the Roman official Valerius Gratus. He preceded Pontius Pilate of the New Testament story as Rome's representative in Jerusalem, according to Ronny Reich of Haifa University, one of the two archaeologists in charge of the dig.

The coins were found inside a ritual bath that predated construction of the renovated Temple Mount complex and which was filled in to support the new walls, Reich said.

They show that construction of the Western Wall had not even begun at the time of Herod's death. Instead, it was likely completed only generations later by one of his descendants.

The coins confirm a contemporary account by Josephus Flavius, a Jewish general who became a Roman historian. Writing after a Jewish revolt against Rome and the destruction of the Temple by legionnaires in 70 A.D., he recounted that work on the Temple Mount had been completed only by King Agrippa II, Herod's great-grandson, two decades before the entire compound was destroyed.

Scholars have long been familiar with Josephus' account, but the find is nonetheless important because it offers the "first clear-cut archaeological evidence that part of the enclosure wall was not built by Herod," said archaeologist Aren Maeir of Bar-Ilan University, who was not involved in the dig.

Josephus also wrote that the end of construction left 18,000 workmen unemployed in Jerusalem. Some historians have linked this to discontent that eventually erupted in the Jewish revolt.

The compound, controlled since 1967 by Israel, now houses the Al-Aqsa Mosque and the golden-capped Muslim shrine known as the Dome of the Rock. The fact that the compound is holy both to Jews and Muslims makes it one of the world's most sensitive religious sites.

The dig in which the coins were discovered cleared a Roman-era drainage tunnel that begins at the biblical Pool of Siloam, one of the city's original water sources, and terminates with a climb up a ladder out onto a 2,000-year-old street inside Jerusalem's Old City. The tunnel runs by the foundation stones of the compound's western wall, where the coins were found.

The drainage tunnel was excavated as part of the dig at the City of David, which is perhaps Israel's richest archaeological excavation and its most contentious.

The dig is being carried out inside the Palestinian neighborhood of Silwan, and is funded by a group associated with the Israeli settlement movement that opposes any division of the city as part of a future peace deal.

The excavation of the tunnel has also yielded a Roman sword, oil lamps, pots and coins that scholars believe are likely debris from an attempt by Jewish rebels to hide in the underground passage as they fled from the Roman soldiers.

Judge affirms Canadian ban on polygamy

2011-11-26T09:50:00.000-07:00

Excerpts of Judge affirms Canadian ban on polygamy by Erin Alberty, The Salt Lake Tribune
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A Canadian judge dealt a blow to polygamy advocates Wednesday by upholding the country's ban on plural marriage.

In a landmark decision, British Columbia Supreme Court Chief Justice Robert Bauman wrote that the ban prevents "sundry harms" related to polygamy and "minimally impairs religious freedom."

"There can be no alternative to the outright prohibition," Bauman wrote. "... There is no such thing as so-called 'good polygamy.' "

While Canadian officials hailed the ruling as a strong message, advocates of the practice challenged Bauman's conclusion that it is inherently harmful to the families involved and to society at large.

Utah Attorney General Mark Shurtleff has been watching the Canadian case develop alongside a challenge to this state's bigamy law filed in U.S. District Court by the polygamous family of Cody Brown — stars of the reality show "Sister Wives."

The Brown lawsuit differs from the Canadian case in that it relies on a legal right to privacy instead of a religious freedom argument, which was discarded by the U.S. Supreme Court in a bigamy case more than 100 years ago. However, both cases ask whether polygamy, when practiced by consenting adults, is truly harmful to society.

"It's the same analysis our courts will go through if the Cody Brown case gets to that point," said Shurtleff, who applauded Bauman's conclusions. "I think it's how the U.S. Supreme Court will rule if it ever gets to the Supreme Court here."

The Canadian case stemmed from an investigation into two polygamous factions in a community of about 1,000 known as Bountiful, located just outside of Creston, British Columbia. Members follow the practices of the Fundamentalist Church of Jesus Christ of Latter Day Saints, historically based in Hildale, Utah, and Colorado City, Ariz.

Bauman also cited evidence that polygamy "generates a class of largely poor, unmarried men who are statistically predisposed to violence and other anti-social behaviour."

Blackmore, who is alleged to have 19 wives, has long claimed religious persecution and said Wednesday he would continue to fight.

"I certainly don't plan on dropping my faith and running away," he said. "The government has tried to do everything they could in the last 20 years to ruin our lifestyle. How can the Supreme Court of Canada uphold swinging and swapping clubs? A plural relationship doesn't kill anybody. The judge: he's wrong."

Review: The Joseph Smith Papers, Journals, Volume 2: December 1841--April 1843

2011-11-26T09:49:00.000-07:00

Excerpts of Hedges, Smith and Anderson, "The Joseph Smith Papers, Journals, Volume 2: December 1841--April 1843" (reviewed by Bryan Buchanan)
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The latest volume in the Joseph Smith Papers series is the second Journals volume covering the period of December 1841 to April 1843. This volume is the follow-up to the surprising bestselling first Journals volume, published in 2008. [1] Included in this second volume are the journal portion of the Book of the Law of the Lord (hereafter BLL) and the first two of four memorandum books (in the case of the second memorandum book, only the first portion is included with the balance to be published in the third and final Journals volume) kept almost entirely by Willard Richards.
An excellent introduction, reading almost like a mini-biography, contextualizes the journals and provides a framework for understanding Joseph Smith's Nauvoo. Two appendices are also presented, one containing important documents dealing with the 1842-43 attempt to extradite Joseph Smith to Missouri (a common theme in these journals) and the other offering several entries from William Clayton's diary which were used to create Joseph Smith's journal for those days. As was the case with the first Journals volume, no index is included with the understanding that a comprehensive index will be included with the third and final Journals volume—a safe assumption is that a temporary standalone index will again be made available.

As has become the expectation with the Joseph Smith Papers, the volume introduction is excellent and succinct. The editors are quick to point out that the journals, due to their having been created by scribes, are at least one step away from Joseph Smith himself but are obviously a critical source in understanding him. In discussing the two year gap between the end of the 1839 journal kept by James Mulholland and BLL, the editors refer to a March 1840 letter from Joseph to Robert Foster which mentions a journal kept by Foster during a trip east—unfortunately, this mysterious journal has never been located. The candid manner in which the editors treat polygamy is particularly noteworthy. For a Church-approved work to state that polygamy involved "conjugal relations" and use the term polyandry is landmark. The editors are evenhanded in noting that care must be taken in using both supportive reminiscent affidavits as well as exposé-style documents relating to this subject.

The first journal entries included in this volume come from the enigmatically-titled "Book of the Law of the Lord." A valuable historical introduction gives a wealth of information about this record which, perhaps rivaled only by the Council of Fifty minutes, has long been the subject of curiosity and layers of expectation. In a conversation with two of the editors, they indicate that, as was the case with *Papers of Joseph Smith, vol. 2* (Jessee), the current volume includes every journal entry from the ledger-style tome. As the editors explain in the historical introduction, the bulk of the oddly-organized record consists of revelation texts and donation records (both tithing and contributions to the temple construction). [2] The entries are no different than any other Joseph Smith journal, recording both momentous events such as the creation of the Relief Society and the mundane details of day-to-day life. Willard Richards scribed these entries until leaving Nauvoo in late June 1842 to bring his family to gather with the Saints there. During his absence, William Clayton continued the journal entries and then, following his appointment as temple recorder, began documenting donations. The editors provide interesting details on the nature of BLL, noting that entries occasionally narrate past events and were sometimes created from notes written earlier.

A comparison of BLL entries from *Papers of Joseph Smith, vol. 1* (Jessee) and *American Prophet's Record* (Faulring) here may be helpful. Dean Jessee apparently had access to the original record while Scott Faulring was dependent on "previously published excerpts." [3] The following are the 3 entries for 17 March 1842, date of the creation of the Relief Society:

(Editor's note: Our reviewer Bryan Buchanan has used the following motif to indicate special typestyles in this volume: STR indicates strikethrough, UND indicates underline, asterisks indicate italicized text. This is in keeping with our need to distribute reviews with no special formatting codes, to accommodate all our readers. Thanks, Bryan, for this extra effort. Also, we will soon have a second review, from Blair Hodges. Together, this volume will receive the attention it so deserves.)

Joseph Smith Papers, Journals, vol. 2

Thursday 17 Assisted in organizing "The Female Relief Society of Nauvoo" in the "Lodge Room" Sister Emma Smith President. & Sisters <Elizabeth Ann [Smith]> Whitney & <Sarah M. [Kingsley]> Cleveland councilors, <I> gave much instru[c]tion, read in the New Testament & Book of Doctrine & Covenants. concer[n]ing the Elect Lady. & Shewed that UND Elect UND meant to be UND Elected UND to a UND certain work UND &c, & that the revelation was then fulfilled by STR his STR Sister Emma's Election to the Presidency of the Society, she having previously been ordained to expound the Scriptures. her councilors were ordained by Elder J<ohn> Taylor . & Emma <was> Blessed by the same.--

Papers of Joseph Smith, vol. 2

Assisted in organizing "The Female Relief Society of Nauvoo" in the "Lodge Room" Sister Emma Smith President. & Sister <Elizabeth Ann> Whitney & <Sarah M.> Cleveland councillors, <I> Gave much instruction, read in the New Testament, Book of Doctrine & Covenants. concer[n]ing the Elect Lady. & shewed that *Elect* meant to be *Elected* to a *certain work* &c, & that the revelation was then fulfilled by Sister Emma's Election to the Presidency of the Soc[i]ety, she having previously been ordained to expound the Scriptures. her councillors were ordained by Elder J<ohn> Taylor & Emma <was> Blessed by the same.--

American Prophet's Record

[17 March 1842] [I assisted in commencing the organization of "The Female] Relief Society of Nauvoo" in the "Lodge Room." Sister Emma Smith, President, and Sisters Elizabeth Ann Whitney and Sarah M. Cleveland Counsellors. I gave much instruction, read in the New Testament [2 John 1], and Book of Doctrine and Covenants [25:16, in LDS editions] concerning the Elect Lady, and shewed that the elect meant to be elected to a certain work &c and that the revelation was then fulfilled by Sister Emma's election to the Presidency of the Society, she having previously been ordained to expound Scriptures. [Emma was blessed, and her counselors were ordained by Elder John Taylor.]

In comparing the current volume to Jessee's work, the reader can quickly see that the essential text is exactly the same, the differences coming only in editorial practices (for example, underlined words in the original are represented—oddly enough—by italics in Jessee's transcription) resulting in a "higher standard of transcription" as described by the editors. When consulting Faulring's entry, however, one can see that he is working from a slightly different, truncated text and—in an effort toward readability—will occasionally flesh out sentences and thoughts. Annotation in both the current volume and Jessee's work is also more thorough than Faulring's.

Following his return from the east, Willard Richards transferred his journal keeping from BLL into a small, pocket-size memorandum book which would be the format of Joseph Smith's journal until his death. The four small books are together considered to be one journal and are so labeled and titled. Richards began keeping this journal under the new title of Joseph's "private se[c]retary & historian," a position he consistently filled until Joseph's death. The editors note the change in title as well as venue—they describe a difference in content from BLL to the memorandum books and hypothesize that the expanded scope may be because Richards felt more comfortable including additional topics (e.g. a malpractice suit over which Joseph presided) since the journal no longer adjoined donation records. The introduction to this journal is also fascinating in its detail and conclusions.

In addition to the previously mentioned appendices, helpful back matter includes: chronology, geographical directory, maps, pedigree chart of the Smith family, biographical directory, organizational charts (both city and church), glossary, essay on sources, works cited and a chart of corresponding section numbers for D&C editions. The first appendix presents 12 documents relating to the 1842-43 attempt to extradite Joseph Smith to Missouri (a key episode in these journals) following an assassination attempt on Lilburn Boggs. These documents include the Boggs affidavit, counter affidavits and the final court ruling. The second appendix includes four entries (1-4 Apr 1843) from William Clayton's personal journal, later used as a source for Joseph's journal. The entries cover a trip from Nauvoo to Ramus during which Joseph delivered various remarks—this potpourri later appeared (in reorganized format) as Section 130 in the 1876 edition of the D&C. Of the four entries, only 2 April (in slightly abridged form) was included in *Intimate Chronicle* (Smith).

For someone who already owns *Papers of Joseph Smith, vol. 2*, a fair question might be "Holy gravy, another $55?" For a serious student of Joseph and his journals, the introductions to BLL and the memorandum books alone are worth the price of admission. The casual reader would likely be a little boggled at the detail therein but, for a nuts and bolts connoisseur (read: dork) like myself, they were flat out fascinating. The somewhat stricter transcription standards also ensure that anyone citing the journals is as close to the original as printably possible. The annotation, appendices and back matter are also extremely helpful in contextualizing Nauvoo events. Journals, vol. 2 is a worthy addition to this highest-quality series—one that evidences a welcome open-door, warts-and-all attitude in the Church History Department.

Review
======

Title: The Joseph Smith Papers, Journals, Volume 2: December 1841--April 1843
Editors: Andrew H. Hedges, Alex D. Smith and Richard Lloyd Anderson
Publisher: Church Historian's Press
Genre: Journals
Year Published: 2011
Number of Pages: 558
Binding: Hardcover
ISBN10:1609087372
ISBN13: 978-1609087371
Price: $54.95

Reviewed by Bryan Buchanan for the Association for Mormon Letters

Footnotes:

[1] Though it appears that overall sales have decreased, the first printing of 14,000 is slightly higher than that of Journals, vol. 1 (roughly 12,500).
[2] Journal portions of BLL constitute less than 20% of the available leaves in the ledger—a sizeable portion thereof is blank, however. The remaining entries are, by definition, outside the scope of this volume and are thus not included.
[3] The editors of the current volume estimate that Faulring had about 15% of the journal entries from BLL. The confusion concerning BLL (placed at some point in Joseph Fielding Smith's papers and then transferred to the First Presidency's collection in 1970) can be seen in Faulring dating the record as "ca. 1841-43." Additionally, the first two journal entries that Faulring includes for BLL actually precede the journal portion of BLL itself and come from some other source, likely *History of the Church*.

Gay BYU professor fired

2011-11-21T16:02:00.000-07:00

Excerpts of Openly gay BYU producer, filmmaker fired by Peggy Fletcher Stack, Salt Lake Tribune

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LDS Church-owned Brigham Young University has fired Kendall Wilcox, an executive producer in the school's broadcasting department who, on his own time, is making an independent documentary about being gay and Mormon.

Wilcox announced the move Friday morning on his Facebook page, saying he was terminated the previous week by his BYU supervisors who "cited certain tasks and communications that I had not performed to their liking."

The Emmy-winning filmmaker, who in an email Friday declined to be interviewed, defended himself in his Facebook post. He said he faced "an increasingly hostile work environment over the last several months with which I refused to continue to engage."

BYU spokeswoman Carri Jenkins said emphatically that Wilcox wasn't let go for being gay or for his work on the documentary.

She mentioned Wilcox's August interview about his life and work with Radio West's Doug Fabrizio, in which he told the radio host that his BYU supervisors "were very respectful and loving" when he told them about his homosexuality and documentary project.

"Kendall was terminated for two basic reasons," Jenkins said Friday. "He refused to come to work, and he refused to communicate with his supervisor."

Wilcox cautioned Facebook readers not to see his firing "as one more example of institutionalized homophobia on the part of BYU or the Church."

Wilcox is continuing to work on "Far Between," a film that will document his journey to find a place in a faith that gives him no option but a life of celibacy and in a culture that pushes him to reject his religion.

He is interviewing current and former Mormons, activists and defenders, those in mixed-orientation marriages, gays with longtime partners, writers, scholars, therapists, mothers, spouses and children to see how they manage that tension.

Review: "Free Inquiry"

2011-11-18T13:21:00.002-07:00

Excerpts of "Free Inquiry" (reviewed by Richard Packham), Association of Mormon Letters

*Free Inquiry* is one of the leading journals for readers interested in "secular humanism." The issue reviewed here features a series of articles under the general heading "America's Peculiar Piety: Why Did Mormonism Grow? Why Does It Endure?" The magazine's front cover is the famous 1842 portrait of Joseph Smith - probably the best contemporary likeness of the church founder - altered to show that he has his fingers crossed.

The articles, although written from a non-Mormon perspective, are generally respectful, rational, and sincerely trying to answer the questions posed by the series
header and introductory article written by Free Inquiry's editor Tom Flynn.

In his introduction Flynn points out, as part of the reason for dealing with Mormonism, the amount of attention that Mormons are getting currently, to the point that some have even called this year "the Mormon moment". But Flynn also points out that today's Mormon church (at least its largest version - the one headquartered in Salt Lake City) bears little resemblance to the church founded by Joseph Smith in 1830. But if we can understand the draw and retaining power of Mormonism, based on a story of divinely furnished gold tablets that occurred in relatively recent times, then perhaps we can better understand the power of more ancient religions that have maintained their viability for centuries, based on events that seem just as far-fetched as the Mormon foundation stories.

The articles on Mormonism in this issue of Free Inquiry are wide-ranging both in subject matter and authorship. The first article is by Brian Dalton, a former Mormon (he refers to himself as a "Formon"), born and raised in the church. His article tells how he transitioned from a faithful young Mormon to atheism, and attributes it to the Mormon emphasis on intelligence and education. The breaking point came when he realized that the church was only giving lip service to the importance of evidence and facts, as he was told "You're thinking too much!" Like many others in that situation, he felt a deep sense of betrayal, only deepened when the church began excommunicating various scholars, feminists and intellectuals. He concludes that all religions are based on areas where humans lack information, and religions step right in to fill the vacuum.

Robert M. Price, professor of theology, titles his article "Joseph Smith: Liar, Lunatic, or Lord?", echoing C. S. Lewis' famous trilemma about Jesus. Price tries to explain the phenomenon of Joseph Smith by looking at other similar historical figures who became larger than life, attracted devoted followers, and who kept those followers in spite of their own often flagrant violations of accepted morality and behavior. His comparisons do throw light on how it could have been. He calls upon Kierkegaard's "knight of faith," Mohammed, Nietzsche's "superman," Chögyam Trungpa (a tantric mystic), the scandalous Sufi sheik Abu Said ibn Abi'l-Khayr, and the 17th century "messiah" Sabbatai Sevi. (Most Mormons - like most religionists - are likely completely unfamiliar with any "prophet" or "messiah" but their own.) He concludes that although Joseph Smith may well have begun as a "trickster," he soon was overtaken by the "trickster archetype" (an archetype defined by Carl Jung), and perhaps even convinced himself that he was communicating with God and had discovered the true origin of the American Indians.

Tom Flynn also contributes an interesting biographical portrait of "Obadiah Dogberry," the pseudonym for Abner Cole, who was the publisher of the local newspaper in Palmyra during the time of the appearance of the Book of Mormon. Cole's paper was printed in the same print shop that was doing Smith's manuscript, and Cole had opportunity to see printed sheets of the new bible. He was soon including excerpts in his newspaper, as well as publishing a spoof of Smith's book, the "Book of Pukei." Cole thus became the first published critic of the new scripture and the new religion, the first "anti-Mormon."

Michael Nielsen, a professor of psychology, and Ryan T. Cragun, professor of sociology, co-author "The Price of Free Inquiry in Mormonism," asking whether there are some Mormons who do not wholeheartedly accept all of the church's teachings, why such Mormons remain, and the price they must pay (socially, emotionally, in self-censorship) to remain. They point to two methods used by the church to influence and hold members: informational and normative. The former uses statements by leaders and scriptural proof-texts; the latter uses peer pressure to further group goals. It is a well-established sociological fact, according to the authors, that groups which make stringent demands upon members tend to be stronger than groups which are more lax. And Mormonism is a demanding religion. Thus one reason for its strength.

The authors point out that many of Mormonism's practices tend to promote group cohesion: the belief in eternal family relationships, the requirement - if one wishes to participate fully - to express firm belief in the church's doctrines and faith in the current church president as a true prophet of God. Those who cannot "go all the way" in conforming are therefore excluded from full participation, even to the point of being excluded from a son's or daughter's wedding in the temple. And Mormons tend to identify themselves primarily as "Mormon" - that is, their personal identity is defined by the church.

For Mormons, the ultimate "proof" of church claims is the "burning in the bosom," a feeling of joy and exultation that Mormons identify as a message from the Holy Spirit, usually after extensive prayer and fasting, confirming them in their belief. Nielsen and Cragun point out that this phenomenon is called "elevation" by psychologists, and is not a valid evidence for factual claims. But for Mormons, it's all that's needed.

Those Mormons who cannot be fully committed, for whatever reason, often pay a severe price, which may be excommunication, break-up of a marriage and family, loss of friends, and, in some cases, loss of business or employment. Even so, the percentage of fully-involved members has probably been decreasing (although the church does not make such statistics public), and the church is searching for ways to hold on to those who are on the edge of leaving.

James Alcock, a professor of psychology, contributes "What Is So Strange about Believing as the Mormons Do?" and comes to the conclusion that Mormon beliefs are no stranger than the beliefs of many other religions. He compares strange beliefs from many religions, and points out that they are strange only to those who prefer their own strange beliefs. We are brought up to accept the weird beliefs of our own society, and even as adults we only give up the most unbelievable things we were taught as children (Santa Claus and his world-wide traveling sleigh, for example). For many people religion serves a necessary purpose, regardless of the content of the beliefs, providing a sense of stability and certainty.

The final article in the series is by C. L. Hanson. She is a former Mormon and author of the novel *Ex Mormon*. Her article, "Building on a Religious Background," describes how, as an atheist now, she can use her experience in Mormonism in a positive way. Rather than attacking Mormonism (or any religion) she sees herself as being able to help others on all sides - religious, Mormon, atheist - understand the viewpoints of others and what motivates them. She describes her extensive blogging community, and how it has helped to ease tensions.

Devout Mormons will be pleased that their beliefs are handled as kindly as in this magazine. But for them the answer to the basic questions posed at the beginning (why did Mormonism grow? why does it endure?) will be simply: "Because it's true!"

Title: Free Inquiry: Celebrating Reason and Humanity
October/November 2011 issue
Author: Various
Publisher: Council For Secular Humanism
Genre: Non-fiction, periodical on contemporary issues
Year Published: 2011
Number of Pages: N/A
Binding: Magazine
ISBN10: N/A
ISBN13: N/A
Price: $35 per year, $5.95 for single issue

Reviewed by Richard Packham for the Association for Mormon Letters

Mormon Ad Campaign

2011-11-18T13:15:00.002-07:00

Excerpts of Mormons' Ad Campaign May Play Out on the '12 Campaign Trail, Laurie Goodstein, New York Times

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After Sunday worship in recent months, Mormon bishops around the country gathered their congregations for an unusual PowerPoint presentation to unveil the church's latest strategy for overcoming what it calls its "perception problem."

Top Mormon leaders had hired two big-name advertising agencies in 2009, Ogilvy & Mather and Hall & Partners, to find out what Americans think of the Church of Jesus Christ of Latter-day Saints. Using focus groups and surveys, they found that Americans who had any opinion at all used adjectives that were downright negative: "secretive," "cultish," "sexist," "controlling," "pushy," "anti-gay."

They were told that the church was ready with a response: a multimillion-dollar television, billboard and Internet advertising campaign that uses the tagline, "I'm a Mormon." The campaign, which began last year but was recently extended to 21 media markets, features the personal stories of members who defy stereotyping, including a Hawaiian longboard surfing champion, a fashion designer and single father in New York City and a Haitian-American woman who is mayor of a small Utah city.

"We're not secretive," Stephen B. Allen, managing director of the church's missionary department, who is in charge of the campaign, said in an interview. "And we're not scared of what people think of us. If you don't recognize the problem, you can't solve the problem. If nobody tells you you have spinach in your teeth, how would you know?"

Church leaders like Mr. Allen say that the timing and tenor of the campaign have nothing to do with the political campaigns of two Mormons running for president: Mitt Romney, the putative front-runner, and Jon M. Huntsman Jr., both former Republican governors. To avoid the percep-tion that it was trying to influence politics, the church is intentionally not airing the campaign in states that have early primaries, going so far as to cancel their advertising in Las Vegas when Nevada moved up its primary, said Mr. Allen.

And yet, the church's campaign could prove to be a pivotal factor in the race for the presidency. The Mormon image problem is a problem not only for the church, but also for Mr. Romney.

Polls taken during the last presidential race showed that 4 in 10 Americans said they would not vote for a Mormon for president. While some more recent polls have shown a slight softening of attitudes, a Mormon candidate still has a huge hurdle to overcome.

The highly negative poll numbers that surfaced in the first Romney campaign were deeply disturbing to the church's top leadership, according to people involved with the church's advertising campaign who spoke on condition of anonymity so as not to jeopardize their jobs. Church leaders were also taken aback by the vitriol directed at Mormons after the church contributed money and volunteers to pass Proposition 8, the California measure in 2008 that banned same-sex marriage.

Brandon Burton, president and general manager of Bonneville Communications, an advertising agency owned by the church, said that the church's previous, long-running media campaign promoted the church's doctrine, providing a toll-free number to call for a free Bible or Book of Mormon. However, this new campaign introduces doctrine only if a viewer seeks out the Web site mormon.org.

"What we found was that in order for people to have a desire to understand doctrinally what the church stands for, it was necessary for us to overcome the stigmas that existed," said Mr. Burton in an interview. The biggest stigma, said those involved in the campaign, is the belief that Mormons are not Christians.

After the presentations in their churches, members in good standing were asked by their bishops to go to the Web site and post their own personal profiles and testimonies. Screeners reviewed the text before it was made public to make sure that nothing in it contradicted church theology, said Mr. Allen of the missionary department.

Is the campaign working? In the past 12 months, the Web site has had more than one million people initiate online chats with Mormons, he said, but it is too early to tell whether this is bringing in more converts.

"They wanted to get the word out that we're not a cult, we're not sitting in the mountains here with five wives. They wanted to let people know that we're normal."

An outsider's tour of the LDS church

2011-11-15T17:13:00.000-07:00

Excerpts of Questioning General Authority, by Jim Burklo, bycommonconsent
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Jim Burklo, ... is Associate Dean of Religious Life at USC....
For an exotic cultural and religious experience without leaving the borders of the United States, pay a visit to the headquarters of the Church of Jesus Christ of Latter-Day Saints!
... I went to Salt Lake City this past Thursday and Friday to meet with top leaders, known as "General Authorities", of the Mormon church. We were guests of the church, invited by the interfaith representatives of the LDS in southern California....

[At BYU,] another professor reported something that intrigued me greatly. He said that when LDS young people drop out of the church, they give up religion altogether, and they don't join the ranks of the "SBNR" – spiritual but not religious. Perhaps Mormonism is such an all-consuming experience that its people see it in all-or-nothing terms.... A professor of Islamic studies answered my question about how other faiths are presented at BYU and by the LDS church. I pointed out that evangelical Christians have textbooks that outline the world's faiths, with explanations about how all faiths but their own version of Christianity are wrong. "We don't do that, and if any leader does that publicly in the LDS church, the higher-ups will put a stop to it," he said. ... He and other Mormon officials suggested that Islam, in particular, bears many similarities to LDS faith. Later that day, the president of BYU told us that many of the few non-Mormons at BYU are Muslims, because their parents like the fact that there are strict rules against drinking and premarital sex.) ... Just before lunch, one professor smiled and said, "We're weird, we Mormons. But that makes us interesting, don't you think?"
From BYU we went to the training center nearby where tens of thousands of Mormon missionaries are trained for service ... I asked the center manager and a former Elder of the Quorum of the Seventy, the leadership body just under the Presidency and the 12 Apostles, whether the main value of the missions was in conversion of others or was in the spiritual formation of the "elders" and "sisters" who go on the missions. In so many words, they made it clear that it was the latter. Many missionaries make few conversions in the course of their missions. But they come back with organizational and language skills, global cultural awareness, self-discipline, and a much deeper commitment to their religion.
Back in Salt Lake City, ... [w]e dined with two Elders of the Quorum of the Seventy and their wives. I asked how they reconcile the fact that Mitt Romney disavows his LDS faith as a factor in his run for the US presidency, while Elder Dallin Oaks, another member of the Seventy, gave a major speech recently complaining about the erosion of religious freedom in America. They cited the attacks on Mormon facilities and nasty verbal attacks on Mormons after Prop 8 was passed in California. "On behalf of the interfaith community, I apologize that all of us did not rally against those attacks as vigorously as we should have," I said. When they said that gay marriage was an erosion of the influence of religion, I said that I perform gay marriage ceremonies and advocate for its legalization with my denomination, the United Church of Christ. "Which of our denominations will prevail in influencing the government's policy? In either case, it seems to me, and to my progressive Christian colleagues, that religious influence and freedom in American society are very alive and well!" This made them sputter a bit. I said that same-sex marriage will be legalized inevitably, no matter what he or I think about it. So we must find other ways for each of our faiths to find acceptance and understanding for our particularities on this issue. They said it's not inevitable for gay marriage to prevail. But then they admitted that was true only for the short term, because young people overwhelmingly support it, so one day it probably will be legalized. This admission greatly surprised me. In the end, all of us at the table agreed that we can work together to promote religious literacy so that all of our faiths can be understood: ignorance breeds intolerance. The LDS church suffers, as do all our religious traditions, from the lack of religious literacy in the wider culture.
... the worldwide service mission program of the church impressed all of us in the tour group very much. It gave me a case of "holy jealousy", wondering how my own United Church of Christ could match it!...
We had lunch in the Hotel Utah with the official church historian, who is an Elder of the Seventy, his assistant, and professors from the University of Utah and Utah State. We learned about the enormous scale of the church's records, which in recent years have become much more available to the public and to the scholarly community. The scholars in our tour group asked lots of questions about the methods the church uses to maintain its physical and digital archives, which are among the largest of any institution. The historians indicated that the church's expertise in this area is often tapped by other organizations. I asked about the role of history in the church. "What do you learn about the future of the church from studying its past?" The answer: "We rely on our prophets for that!" But with further questioning the church historians agreed that effectively, there is a sort of "case law" that has built up over the years, and that the top leaders of the church consult the historian's office about how present issues can be compared to past decisions. Afterward, I got into an engaging chat with them about the Mormon concept of revelation. Many Christians strongly believe in guidance from the Holy Spirit, and other religions emphasize similar experiences. But it seems to me that the LDS church has a pretty specific culture about revelation, both for its leaders and its members....
[Regarding the temple square visitor's center] Clearly the Mormons have recast their marketing to de-emphasize their more unusual and controversial aspects, and aim their appeal toward people who worship a very particular form of family life. The household dioramas and film clips say at least as much in their omissions as they do in what they include. Apparently the Mormons have figured out that their beliefs are not the deal-closers. The people and the lifestyle are the attractions. Their beliefs and doctrines are the price, not the prize, of admission.
Even the typeface for the name of the church on its buildings and literature reflects a big change in the way the LDS presents itself to the outside world. It now puts JESUS CHRIST in bold capital letters, to emphasize its identity as a truly Christian church.
We visited the church's family history center ... For Mormons, it is important because members can baptize their ancestors into the faith by proxy at LDS temples. The more names they know, the more connection to their family they can have in the afterlife. ...
We had our closing dinner with another member, or Elder, of the Seventy, and his wife at the Lion House, where Brigham Young (from whom this Elder was descended) lived with his many wives. The couple didn't flinch in talking about Young's polygamy. The Elder has worked for the church all over the world, particularly in Latin America. I asked him about retention of converts in the church outside the US, which I have read is problematic: lots of people get baptized into the church, but many drop out. He explained that retention is an issue in places where there are not enough local wards to accommodate new members, and in places where the church has not had time to develop strong leadership. I asked if this culture of the church did not identify people excessively with America. They said that people make it their own, and don't think of it as particularly American. Toward the end of the dinner, the Elder told us he'd talked to the Elders who had met with us the night before, and that the topic of gay marriage had come up. He then announced with a bit of bravado that he had led the LDS effort to pass Proposition 8 in California. I think that left us speechless. But after dinner, as we were about to go to the airport, I asked his wife what was the most important misunderstanding that non- Mormons have about the church. "That we aren't Christian," she said. "Well, you and I have that in common," I said. "Because I perform same-sex marriage ceremonies, and because I take the Bible seriously because I don't take it literally, I've been told by evangelicals that I'm not Christian, either. So I have some idea of how you feel!" I wish that I had quoted to them this passage from the LDS Doctrine and Covenants, which functions as one of the church's sacred scriptures. I discovered it while reading a book about LDS doctrine on the airplane home: "Whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man." (D and C 49:15)
My most important learning from this fascinating short visit, besides being very impressed with the warmth, friendliness, and wonderful hospitality we were shown, was that Mormon leaders are hungry for their church to be understood and accepted as a mainstream faith. This makes them strong allies for all faiths in promoting religious literacy, religious liberty, and interfaith cooperation. They are very sensitive about any perceived threat to their faith from the government or the wider culture. I believe that many of their concerns are unfounded, but given the church's history of being persecuted, it's best for interfaith activists to go out of our way to be sensitive to their worries and find creative ways to reassure them. We have big differences, but we also have important common causes in which they can be remarkably effective partners.