The following notes list major sources that were consulted for each chapter. They do not cite every fact or quotation. The notes have three purposes: to credit the superb scholars whose ideas and research we have borrowed; to provide guidance for those interested in further exploration of a topic; and to document sources for controversial facts and opinions. Most quotes without citations were part of the interviewing conducted for this book.
INTRODUCTION. A NEW WORLD FAITH
Poll on college professors’ “unfavorable” feelings: Religious Beliefs and Behavior of College Faculty (volume 2 in Profiles of the American University series). San Francisco: Institute for Jewish and Community Research, 2007.
Michael Austin, “Mormon Stereotypes in Popular Fiction, 1980–1998,” paper presented at the Sunstone Symposium, August 1, 1998.
Sir Arthur Conan Doyle, A Study in Scarlet (1887; reprint, London: Penguin, 1981), p. 93.
Mark Twain, Roughing It (1872; reprint, New York: Penguin, 1981), pp. 93, 138, 567–68.
Travel advice for the choir: Charles Jeffrey Calman, The Mormon Tabernacle Choir (New York: Harper & Row, 1979), p. 65.
Jan Shipps, “The Mormon Image Since 1960,” Sunstone Symposium paper, August 1, 1998.
CHAPTER 1. SEALED WITH BLOOD
Quincy quoted: In Leonard J. Arrington and Davis Bitton, The Mormon Experience: A History of the Latter-day Saints (New York: Alfred A. Knopf, 1979), p. 71.
Smith’s political frenzy in early 1844: D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Salt Lake City: Signature Books/Smith Research Associates, 1994), pp. 123–124, 360–362. For sequence of all events in Nauvoo, see pp. 105–141.
Smith on religious sacrifice: Joseph Smith, Lecture 6 of “Lectures on Faith,” Doctrine and Covenants (1835), sect. 7, p. 60; reprinted in New Mormon Studies CD-ROM (Salt Lake City: Smith Research Associates/Signature Books, 1998).
The description of Nauvoo’s political organization and economy is heavily indebted to Robert Bruce Flanders, Nauvoo: Kingdom on the Mississippi (Urbana: University of Illinois Press, 1975). Discussion of English converts and Parley Pratt quote, pp. 74–76; Nauvoo’s charter, pp. 96–98; Nauvoo’s use of habeas corpus, p. 99; Nauvoo’s economy, pp. 144–178; Joseph Smith’s store, p. 162.
Also see descriptions of life in Nauvoo in Arrington and Bitton, The Mormon Experience; and James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book Co., 1976).
For longer excerpts from Joseph Smith’s “King Follett Discourse,” see Appendix A.
Wallace Stegner on “chosen people”: The Gathering of Zion: The Story of the Mormon Trail (1964; reprint, Lincoln: University of Nebraska Press, 1981), p. 24.
Council of Fifty and Nauvoo political activities: Flanders, Nauvoo, pp. 292–294; and Quinn, The Mormon Hierarchy: Origins of Power, pp. 127–128, 643.
“I am above the kingdoms of this world”: Smith quoted in Robert Bruce Flanders, “Dream and Nightmare: Nauvoo Revisited,” The Restoration Movement: Nauvoo Revisited, rev. ed. Edited by F. Mark McKierman, Alma R. Blair, and Paul M. Edwards (Independence, Missouri: Herald Publishing House, rev. ed., 1992), p. 148.
Chronology of events with Foster and Law: Quinn, The Mormon Hierarchy: Origins of Power, pp. 124–132, 137–141, 642–645. Also see description of events in Linda King Newell and Valeen Tippetts Avery, Mormon Enigma: Emma Hale Smith: Prophet’s Wife, “Elect Lady,” Polygamy’s Foe (Garden City, N.Y.: Doubleday, 1984), 167–168, 177–178, 180–182; Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith, the Mormon Prophet (New York: Alfred A. Knopf, 1945), 340, 343, 368–375; Arrington and Bitton, The Mormon Experience, pp. 77–82; Allen and Leonard, The Story of the Latter-day Saints, pp. 191–193; Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), pp. 63–71.
Crises between William Law and Joseph Smith in April and May, 1844: Quinn, The Mormon Hierarchy: Origins of Power, pp. 125, 126, 138.
Nauvoo Expositor, June 7, 1844; reprinted in New Mormon Studies CD-ROM.
Nauvoo city council activities related to the Expositor: Quinn, The Mormon Hierarchy: Origins of Power, p. 645; on the problem for Joseph Smith, see p. 139. Also see discussion in Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy: The Trial of the Accused Assassins of Joseph Smith (Urbana: University of Illinois Press, 1975), pp. 14–20.
Warsaw press hysteria: Warsaw Signal quoted in Roger D. Launius, Joseph Smith III: Pragmatic Prophet (1988; reprint, Urbana: University of Illinois Press, 1995), p. 20.
“I want Hyrum to live to avenge my blood”: Smith quoted in Arrington and Bitton, The Mormon Experience, p. 79.
“I am going as a lamb”: Smith quoted in Arrington and Bitton, The Mormon Experience, p. 80.
Testimony sealed with blood: Mary E. Lightner, “The Life and Testimony of Mary Lightner” (Salt Lake City: Pioneer Press, 1997), p. 103. Reprint of an address given at Brigham Young University April 14, 1905.
Press reactions to Joseph’s death: Paul D. Ellsworth, “Mobocracy and the Rule of Law: American Press Reaction to the Murder of Joseph Smith,” BYU Studies, 20, no. 1 (1979): 71–82; 1995 reprint E3–79.
Ghost town description of Nauvoo: Thomas L. Kane, The Mormons (1850), quoted in Steven Shields, An Illustrated History of Nauvoo (Independence: Herald Publishing House, 1992), pp. 7–8.
CHAPTER 2. BEGINNINGS: A VERY AMERICAN GOSPEL
On Isaac Bullard: see Brodie, No Man Knows My History, p. 12.
Millennial expectations in the nineteenth century: Nathan O. Hatch, The Democratization of American Christianity (New Haven: Yale University Press, 1989), p. 184. A good discussion of LDS millennialism can be found in Dan Erickson, As a Thief in the Night: The Mormon Quest for Millennial Deliverance (Salt Lake City: Signature Books, 1998).
Millerite size estimate: Michael O. Wise, The First Messiah: Investigating the Savior before Jesus (San Francisco: HarperSanFrancisco, 1999), p. 15.
Religion for the common people, Hatch, pp. 4ff. Elitist religion, Thomas O’Dea, The Mormons (Chicago: University of Chicago Press, 1957), pp. 8–10ff.
Joseph Smith’s boyhood interest in Indians, Lucy Mack Smith, Biographical Sketches (1853), p. 85, reprinted in New Mormon Studies CD-ROM.
The canonized version of the First Vision is included in the LDS scriptures as part of the Joseph Smith “History of the Church” in the Pearl of Great Price. It was written in 1838 and differs in some details from an uncanonized version written in 1832. The earlier version speaks of one personage, the Son, appearing to Joseph; the canonized 1838 version has two personages. Some analysts say the later version supports Smith’s emerging theology of a plurality of Gods, which became most explicit in his 1835 work on the Book of Abraham. The 1832 version of the First Vision is available in Dean C. Jessee, ed., The Papers of Joseph Smith: Autobiographical and Historical Writings of Joseph Smith (Salt Lake City: Deseret Book Company, 1989), vol. 1, pp. 6–7. In an editorial note to Smith’s 1832 history, p. 1, Jessee writes, “This document is the earliest extant attempt to write a history of his life, and his only autobiographical work containing his own handwriting.”
The magic and occult activities of Joseph Smith and his family are detailed and meticulously documented by D. Michael Quinn, Early Mormonism and the Magic World View (Salt Lake City: Signature Books, revised and enlarged edition, 1998).
Evidence of Smith family magic activities too well documented for Mormons to deny: Richard L. Bushman, “Treasure-seeking Then and Now,” Sunstone, 11, no. 5 (1987): 5.
Alexander Campbell evaluation of the Book of Mormon: quoted in Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana: University of Illinois Press, 1984), p. 126.
O’Dea’s naturalistic explanation of Joseph Smith: O’Dea, The Mormons, p. 24.
Sidney Rigdon July 4 “war of extermination” sermon quoted in Allen and Leonard, The Story of the Latter-day Saints, p. 123. Gov. Lilburn W. Boggs’s retaliation with his Mormons “must be exterminated or driven from the state” order, quoted p. 127.
Haun’s Mill Massacre description: see Alexander L. Baugh, ed., “Joseph Young’s Affidavit of the Massacre at Haun’s Mill,” BYU Studies, 38, no. 1 (1999): 199.
Why were the Mormons so hated? Quinn, The Mormon Hierarchy: Origins of Power, p. 91. Arrington and Bitton, The Mormon Experience, pp. 62–63, 57–58.
CHAPTER 3. THE AMERICAN EXODUS
Inventory list for trek: B. H. Roberts, ed., History of the Church of Jesus Christ of Latter-day Saints, 2nd ed., rev. (Salt Lake City: Deseret Book Co., 1964), vol. 7, pp. 454–455; reprinted in Edwin S. Gaustad, ed., A Documentary History of Religion in America to the Civil War (Grand Rapids, Mich.: Eerdmans Publishing Co., 1993), pp. 361–362.
The description of preparations for the Great Trek is drawn from Allen and Leonard, The Story of the Latter-day Saints; Arrington and Bitton, The Mormon Experience; Leonard J. Arrington, Great Basin Kingdom: An Economic History of the Latter-day Saints 1830–1900 (Cambridge; Harvard University Press, 1958); Leonard J. Arrington, Brigham Young: American Moses (New York: Alfred A. Knopf, 1985); Claudia Lauper Bushman and Richard Lyman Bushman, Mormons in America, Religion in American Life Series (New York: Oxford University Press, 1999).
Census for the trek: Bushman and Bushman, Mormons in America, p. 57; mid-May figure, Allen and Leonard, The Story of the Latter-day Saints, p. 221.
Sugar Creek and Winter Quarters descriptions: Arrington, Great Basin Kingdom, pp. 18–22; Bushman and Bushman, Mormons in America, p. 59.
Polk letter quoted in Arrington, Brigham Young. p. 130
Description of Brigham Young: see Arrington, Brigham Young. Story of the shoes, p. 11.
The Saints’ acceptance of Brigham Young as their leader: Stegner, The Gathering of Zion, p. 49.
The Mormon Battalion: Arrington and Bitton, The Mormon Experience, pp. 99.
Description of the first wagon train to Utah: O’Dea, The Mormons, p. 80, and Arrington, Brigham Young, p. 130.
Young quote on entering the valley: O’Dea, The Mormons, p. 82, and Allen and Leonard, The Story of the Latter-day Saints, p. 247.
Description of the Young wagon train contingent: Arrington, Brigham Young, p. 157.
The Lucy Groves incident: Arrington, Brigham Young, pp. 157–158.
Emigration statistics: Arrington, Brigham Young, p. 172.
Mary Goble Pay diary quoted in Arrington and Bitton, The Mormon Experience, p. 134; see also 362n.
Military surplus: Arrington, Great Britain Kingdom, p. 199. Economic information of early Utah is drawn in large part from Great Basin Kingdom. Discussion of United Order of Enoch and cooperatives, pp. 293–349; quote on cooperatives, p. 338.
Smith claiming America for Zion: O’Dea, The Mormons, pp. 166, 171, 276.
The Utah War and “incongruity of comic opera,” Arrington and Bitton, The Mormon Experience, p. 169.
Abraham Lincoln quoted in Arrington and Bitton, The Mormon Experience, p. 170.
Young’s death described: Arrington, Brigham Young, pp. 398–401.
CHAPTER 4. POLYGAMY THEN AND NOW
Brigham Young’s first reaction when introduced to the theology of plural marriage: Arrington, Brigham Young, p. 100.
Young interview with Horace Greeley: Arrington, Brigham Young, pp. 5–6.
Church reaction to Fawn Brodie: Richard S. Van Wagoner and Steven C. Walker, A Book of Mormons (Salt Lake City: Signature Books, 1982), pp. 29–33.
Joseph Smith’s wives: Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), (note list, pp. 1–23). Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling. New York: Knopf, 2005) pp. 325–329, 441–451.
Lawrence Foster on polygamy rationale: Religion and Sexuality: The Shakers, the Mormons, and the Oneida Community (Urbana: University of Illinois Press, 1984), pp. 150–151; also Foster, “Sex and Prophetic Power: A Comparison of John Humphrey Noyes, Founder of the Oneida Community, with Joseph Smith Jr., the Mormon Prophet,” Dialogue: A Journal of Mormon Thought, 31, no. 4 (Winter 1998): 76.
Early Mormon polygamy and Emma’s reaction to the principle: Linda King Newell and Valeen Tippetts Avery, Mormon Enigma: Emma Hale Smith: Prophet’s Wife, “Elect Lady” Polygamy’s Foe (Garden City, N.Y.: Doubleday, 1984), p. 64.
Joseph Smith’s approach to Mary Elizabeth Rollins Lightner: Newell and Avery, Mormon Enigma, p. 65.
The episode with Marinda Nancy Johnson in Kirtland: Donna Hill, Joseph Smith: The First Mormon (Garden City, N.Y.: Doubleday, 1977), p. 146.
The monogamous entry in the 1835 Doctrine and Covenants: Brodie, No Man Knows My History, p. 185; Quinn, The Mormon Hierarchy: Origins of Power, p. 623; Van Wagoner, Mormon Polygamy, p. 623.
Oliver Cowdery’s excommunication: Compton, In Sacred Loneliness, pp. 38–40. Discussion includes Cowdery’s reaction to Fanny Alger episode.
Joseph Smith defiance of the law to conduct illegal weddings: Quinn, The Mormon Hierarchy: Origins of Power, pp. 88–89.
Helen Mar Kimball marriage, Compton, In Sacred Loneliness, pp. 486–534; Joseph’s pursuit, p. 499; her poem, p. 500.
Lucy Walker marriage: Compton, In Sacred Loneliness, pp. 457–472; Joseph Smith quote, p. 465.
Sarah Ann Whitney marriage: Compton, In Sacred Loneliness, pp. 342–363; the pretend ceremony as cover-up, p. 351.
The Lawrence sisters’ marriages: Compton, In Sacred Loneliness, pp. 473–485; dispute over their inheritance, p. 478.
Eliza Snow episode: Compton, In Sacred Loneliness, p. 129; Newell and Avery, Mormon Enigma, pp. 133–135.
Nancy Rigdon episode: Van Wagoner, Mormon Polygamy, pp. 32–33; Emma’s quote, p. 35; Newell and Avery, Mormon Enigma, pp. 111–113; Compton, In Sacred Loneliness, 239–240; Quinn, The Mormon Hierarchy: Origins of Power, pp. 112, 162, 492, 634.
Joseph Smith interpreting the Parable of the Talents: quoted and discussed in Compton, In Sacred Loneliness, p. 296.
Unorthodox sexual practices in other new religions: see Foster, Religion and Sexuality, pp. 130ff.
Possible influence of Emanuel Swedenborg: Quinn, Early Mormonism and the Magic World View, pp. 115, 153, 176, 217–219, 487n.
Book of Mormon and plural marriage: the Encyclopedia of Mormonism claims that Jacob 2:28–30 countenances polygamy when God commands it, though the average reader would not necessarily interpret the language of those verses as referring to post-biblical plural marriage.
Time and Seasons declaration of monogamy: quoted in Newell and Avery, Mormon Enigma, pp. 128–129.
Emma Smith receives her endowment: Newell and Avery, Mormon Enigma, pp. 140, 143.
The Lawrence sisters’ inheritance: Newell and Avery, Mormon Enigma, p. 244.
Emma Smith’s regret at giving permission for plural marriage: Newell and Avery, Mormon Enigma, p. 145.
Joseph Smith’s loyalty to Emma: Newell and Avery, Mormon Enigma, p. 147.
Emma Smith’s 1879 interview: “Last Testimony of Sister Emma,” The Saints’ Herald, 26, no. 19 (October 1, 1879): 1.
“Mormonism was referred to as the ‘plague spot’ in the Rocky Mountains”: B. Carmon Hardy, Solemn Covenant: The Mormon Polygamous Passage (Urbana: University of Illinois Press, 1992), pp. 40–41. United States v. Reynolds decision: Sarah Barringer Gordon, The Mormon Question: Polygamy and Constitutional Conflict in Nineteenth Century America (Chapel Hill: University of North Carolina Press), 2002. Robert T. Miller and Ronald B. Flowers, “The Mormon Cases: Reynolds v. United States,” in Toward Benevolent Neutrality: Church, State, and the Supreme Court (Waco, Texas: Baylor University Press, 1982), pp. 67–71.
John Taylor and plural marriage: quoted in Van Wagoner, Mormon Polygamy, p. 128.
Description of polygamists in hiding: Hardy, Solemn Covenant, p. 49.
“Celestial marriage”: Hardy, Solemn Covenant, p. 54.
Joseph Smith prediction that “56 years should wind up the scene”: Joseph Smith, History of the Church 2:182; reprinted in New Mormon Studies CD-ROM.
Post-Manifesto plural marriages: D. Michael Quinn, The Mormon Hierarchy: Extensions of Power (Salt Lake City: Signature Books, 1997), pp. 182–183, 790–810; quote, p. 183; D. Michael Quinn, “On Being a Mormon Historian (and Its Aftermath),” 1981 speech reprinted in George D. Smith, ed. Faithful History (Salt Lake City: Signature Books, 1992), pp. 69–111; quote, p. 87.
Mormon Fundamentalism: discussion and Dorothy Allred Solomon quoted in Hardy, Solemn Covenant, p. 378.
Listings of polygamous sects: J. Gordon Melton, Encyclopedia of American Religions, seventh edition (Detroit: Thomson Gale, 2003), pp. 688–693.
Feature story on current polygamy in Utah: Timothy Egan, “The Persistence of Polygamy,” New York Times Magazine, February 28, 1999, pp. 51–55; quote, p. 55.
CHAPTER 5. REDEFINING THE KINGDOM OF GOD
“most despised large group”: Martin Marty, Modern American Religion: The Irony of It All: 1893–1919, vol. 1 (Chicago: University of Chicago Press, 1986), p. 301.
The New York Times and women’s suffrage: Bushman and Bushman, Mormons in America, p. 90.
Description of Martha Hughes Cannon: Bushman and Bushman, Mormons in America, pp. 94–95. Cannon interview quoted, Arrington and Bitton, The Mormon Experience, p. 230.
Edmunds-Tucker Act problems: Arrington, Great Basin Kingdom, pp. 360ff; the Supreme Court decision, p. 375.
Senator Frederick T. Dubois quote on political tactics: Klaus J. Hansen, “The Metamorphosis of the Kingdom of God: Toward a Reinterpretation of Mormon History,” The New Mormon History: Revisionist Essays on the Past, edited by D. Michael Quinn (Salt Lake City: Signature Books, 1992), p. 231.
LDS publications and attacks on anti-Mormons: Quinn, The Mormon Hierarchy: Extensions of Power, p. 261.
Woodruff journal quote: Arrington, Great Basin Kingdom, p. 377.
Manifesto a tactical maneuver: Hansen, “The Metamorphosis of the Kingdom of God,” p. 230.
Church debt and tithing: D. Michael Quinn, “LDS Church Finances from the 1830s to the 1990s,” Sunstone, 19:2, no. 102 (June 1996), pp. 17–28; table on p. 20.
Divestiture: Arrington, Great Basin Kingdom, pp. 407–408ff.
Rudger Judd Clawson as church accountant: see notes and comments by Boyd Payne and “Rudger Clawson’s Report on LDS Church Finances at the Turn of the Twentieth Century,” Dialogue, 31, no. 4 (Winter 1998): 165–179.
Great Basin economic discussion based largely on Arrington, Great Basin Kingdom; quote, p. 409. Post-statehood church investments: also see discussion in Allen and Leonard, The Story of the Latter-day Saints, pp. 468–472.
Discipline of B. H. Roberts and Moses Thatcher: Richard S. Van Wagoner and Steven C. Walker, A Book of Mormons (Salt Lake City: Signature Books, 1982), pp. 240–248, 367–370; see also Quinn, The Mormon Hierarchy: Extensions of Power, p. 351.
B. H. Roberts hearings in Congress: see Hardy, Solemn Covenant, pp. 248–253; quote, p. 253.
Reed Smoot Senate hearings: Kathleen Flake, The Politics of American Religious Identity: The Seating of Senator Reed Smoot, Mormon Apostle. (Chapel Hill: University of North Carolina Press, 2003). Also: Hardy, Solemn Covenant, pp. 251–283. Allen and Leonard, The Story of the Latter-day Saints, pp. 439–445. Arrington and Bitton, The Mormon Experience, pp. 245–256.
President Joseph F. Smith’s testimony in the Smoot Senate hearings: D. Michael Quinn, “LDS Church Authority and New Plural Marriages,” Dialogue, 18, no. 1 (1985): 9–108; testimony quoted p. 97. [Note: all Dialogue articles before 1996 have been taken from the New Mormon Studies CD-ROM.] For remarks on testimonies of Apostles John Henry Smith and Marriner W. Merrill, see Hardy, Solemn Covenant, p. 254. This book’s discussion of LDS post-Manifesto plural marriages is drawn largely from Quinn and Hardy.
Manifesto placed in Doctrine and Covenants in 1908: Hardy, Solemn Covenant, p. 297.
Woodruff’s consultants about release of the Manifesto to the press: Hardy, Solemn Covenant, p. 139.
Post-Manifesto plural marriages: see appendix list in Hardy, Solemn Covenant, pp. 389–425; see also Quinn, The Mormon Hierarchy: Extensions of Power, pp. 808–809; Quinn on Ivins, p. 809.
Salt Lake Tribune on post-Manifesto polygamy: Hardy, Solemn Covenant, p. 288.
Description of anti-Mormon magazine articles: Hardy, Solemn Covenant, p. 289.
Discussion of LDS public relations: Allen and Leonard, The Story of the Latter-day Saints, pp. 472–475.
Deceit in the name of a higher good: Cowley quoted in Hardy, Solemn Covenant, pp. 373–374; see Quinn on “theocratic ethics” in The Mormon Hierarchy: Origins of Power, p. 112.
Importance of honesty: Hinckley’s 1990 Ensign piece quoted in Hardy, pp. 363–364, 380n.
Federal investments in the Great Basin after statehood: Mark P. Leone, Roots of Modern Mormonism (Cambridge: Harvard University Press, 1979), p. 158.
Shift of kingdom paradigm: Thomas O’Dea, The Mormons, pp. 166, 171.
Waning of millennialism: Dan Erickson, As a Thief in the Night: The Mormon Quest for Millennial Deliverance (Salt Lake City: Signature Books, 1998).
Second coming of Christ “not far distant”: Bruce R. McConkie, Mormon Doctrine (1966, 1979; Salt Lake City: Bookcraft, reprinted 1997), p. 693.
President Hinckley quote on the millennium: from interview with coauthor Richard N. Ostling.
CHAPTER 6. ALMOST MAINSTREAM
The black and Polynesian priesthood history comes substantially from Neither White nor Black: Mormon Scholars Confront the Race Issue in a Universal Church, ed. Lester E. Bush Jr. and Armand L. Mauss (Midvale, Utah: Signature Books, 1984), an anthology mostly of articles from the journal Dialogue. Also see Mauss: All Abraham’s Children: Changing Mormon Conceptions of Race and Lineage (Urbana: University of Illinois Press, 2003) and Newell G. Bringhurst, Saints, Slaves, and Blacks: The Changing Place of Black People Within Mormonism (Westport, CT: Greenwood Press, 1981).
Brazilian mission work mostly with white German speakers: Bush and Mauss, Neither White nor Black, p. 152.
Accounts of the 1978 black priesthood revelation that were consulted include Leonard J. Arrington: Adventures of a Church Historian (Urbana: University of Illinois Press, 1998), pp. 176–183; Bruce R. McConkie, “The New Revelation on Priesthood,” Priesthood (Salt Lake City: Deseret Book, 1981), pages 126–137; and D. Michael Quinn, The Mormon Hierarchy: Extensions of Power, pp. 13–17.
Merrill Bateman on the revelation: interview with coauthor Richard N. Ostling, Provo, Utah, June 1997.
Haight on the revelation: “Great Army Needed to Carry Message of Hope, Salvation,” Church News supplement to Deseret News, Salt Lake City, April 13, 1996.
Kimball admonitions on dating and marriage: “Interracial Marriage Discouraged,” Church News supplement to Deseret News, June 17, 1978.
Rewriting Book of Mormon in 1981 to change “white” to “pure”: Quinn, The Mormon Hierarchy: Extensions of Power, p. 876. The phrase “white and delightsome” is in the original 1830 first edition (II Nephi xii, p. 117), which has different chapter numbers from today’s edition and no verse numbers. This edition is available in the New Mormon Studies CD-ROM and in a photo-offset reproduction published in 1962 and 1995 by Wilford C. Wood (Joseph Smith Begins His Work, vol. 1 [Salt Lake City: Wilford C. Wood Publishers Press]. A photomechanical reproduction of the original edition has also been published by Jerald and Sandra Tanner (Salt Lake City: Utah Lighthouse Ministries).
Ordination of one or two blacks under Joseph Smith: Lester E. Bush Jr., “Whence the Negro Doctrine? A Review of Ten Years of Answers,” in Bush and Mauss, Neither White nor Black, p. 196.
Claims that Smith verbally opposed black priesthood: Bush, “Whence the Negro Doctrine?” in Bush and Mauss, pp. 199–200.
Young to Snow, “the Lord had cursed Cain’s seed”: in Bush, “Whence” in Bush and Mauss, p. 198.
Young on the mark of Cain as black skin, Cain’s descendants as “black, uncouth, uncomely…” and that Abolitionists cannot “alter that decree”: Journal of Discourses 7 (October 9, 1859): 290. The Journal of Discourses was published by the LDS Church in Liverpool, England, from 1854 to 1886 as a semi-monthly periodical containing speeches of church leaders. All references to the Journal of Discourses in this book have been taken from the New Mormon Studies CD-ROM.
Young on black priesthood only after the final resurrection: Journal of Discourses, 2 (December 3, 1854): 143.
Young on God’s penalty for miscegenation as “death on the spot”: Journal of Discourses, 10 (March 8, 1863): 110.
Text of the First Presidency’s 1949 statement on the “Negro Question” is found, among other places, in a book-length Mormon defense of the priesthood ban, John J. Stewart, Mormonism and the Negro (Orem, Utah: Bookmark, 1963). Bush’s research indicates that book’s 1951 date for the statement was in error.
On the church’s civil rights era troubles: Armand L. Mauss, “The Fading of the Pharoahs’ Curse: The Decline and Fall of the Priesthood Ban Against Blacks in the Mormon Church,” in Bush and Mauss, Neither White nor Black, pp. 154–161.
Branding the LDS church as “a political and social cancer: Wallace Turner, The Mormon Establishment (Boston: Houghton Mifflin, 1966), pp. 228, 244.
Text of the 1969 statement from two counselors in the First Presidency: in Bush and Mauss, Neither White nor Black, pp. 222–224.
Race as a factor in the 1978 revelation omitted in LDS high school text: Doctrine and Covenants: Church History Seminary Student Manual (Salt Lake City, Church Educational System, Church of Jesus Christ of Latter-day Saints, 1989), p. 304.
Newark, New Jersey, missionary advises “razoring out” skin color references in children’s Book of Mormon reader: Jessie L. Embry, Black Saints in a White Church: Contemporary African American Mormons (Salt Lake City: Signature Books, 1994), p. 63.
McConkie “forget everything that I have said”: in McConkie, “The New Revelation,” Priesthood, p. 132.
Bruce R. McConkie lays out the traditional race theology in his Mormon Doctrine: see such articles as “Cain,” “Caste System,” “Ham,” “Lamanite Curse,” “Nephites and Lamanites,” “Races of Men.”
David Jackson incident: from Jackson telephone interview with coauthor Richard N. Ostling, April 1999; Armand Mauss interview with coauthor Ostling, in Washington, D.C., May 1998; and documents provided by Jackson. See also “Mormons May Disavow Old View on Blacks” by Larry B. Stammer, Los Angeles Times, May 18, 1998; “Los Angeles Times Story on Blacks and the Priesthood: First Presidency Statement” (press release from LDS Public Affairs Department, May 18, 1998); “Mormon Leader Defends Race Relations” by Larry B. Stammer, Los Angeles Times, September 12, 1998.
The BYU survey of black Mormons is described throughout Embry, Black Saints; Embry summary quote, p. 234.
Eugene England’s observations on BYU students: “Becoming a World Religion: Blacks, the Poor—All of Us,” Sunstone, 21:2, no. 110 (June 1998): 49–60 (reprinted from Exponent II).
Mauss on “residue of racialist” teaching: address to Mormon History Association, Washington, D.C., May 23, 1998.
Mauss also posited a “strictly human origin” of race ideas in “The Fading of the Pharaohs’ Curse,” in Bush and Mauss, p. 173.
Data on temples, missions, stakes, and memberships: 2007 Church Almanac (Salt Lake City: Deseret Morning News).
Quinn on David M. Kennedy’s function: Quinn, The Mormon Hierarchy: Extensions of Power, p. 406.
History and statistics on Church Security Plan: Julie Dockstader, “Six Decades Later, Welfare Program Still Restores Hope,” Church News supplement to Deseret News, February 27, 1999.
The church’s twentieth-century sociopolitical involvements are surveyed, among other places, in various articles in the Encyclopedia of Mormonism, edited by Daniel H. Ludlow (New York: Macmillan, 1992); throughout D. Michael Quinn; and in Wallace Turner, The Mormon Establishment, pp. 267–331. The details on Ezra Taft Benson came from Quinn, The Mormon Hierarchy: Extensions of Power.
CHAPTER 7. MORMONS, INC.
The financial research for this chapter was by S. C. Gwynne and expanded and updated from his reporting when a Time magazine correspondent for the cover story “Mormons, Inc.” (August 4, 1997). For further explanation of sources and how the income and wealth estimates were made, see Appendix B.
Formal LDS church response protesting the financial reporting in the Time cover story: Bruce Olsen, managing director, Public Affairs Department, letter to the editor published in Time (August 25, 1997): 6.
N. Eldon Tanner interview on church silence toward financial disclosure: Robert Gottlieb and Peter Wiley, America’s Saints: The Rise of Mormon Power (New York: G. P. Putnam’s Sons, 1984), p. 98. The other book-length attempt to investigate Mormon finances was John Heinerman and Anson Shupe, The Mormon Corporate Empire (Boston: Beacon Press, 1985).
Quinn estimate on tithing revenue: The Mormon Hierarchy: Extensions of Power, p. 203.
CHAPTER 8. SOME LATTER-DAY STARS
The uniquely useful starting point for this chapter was listings of prominent twentieth century Mormons from Appendix 5 (chronology) in Quinn, The Mormon Hierarchy: Extensions of Power, pp. 746–898. The chapter was then compiled from: coverage and interviewing for this book, material provided by the LDS Church including its Why I Believe book, celebrities’ representatives, and Web sites. Also, some 100 articles among the many about these personalities, especially from The Associated Press archive, Contemporary Authors, Current Biography, Fortune, Deseret Morning News, Entertainment Weekly, Las Vegas Review-Journal, Leadership Library, Life, McCall’s, New York Times, Newsweek, People, Publishers Weekly, Salt Lake Tribune, Sports Illustrated, Sunstone, Time, and USA Today.
Mitt Romney’s church background and presidential campaign: besides numerous news articles, see A Mormon in the White House? by Hugh Hewitt (Regnery, 2007).
Senator Orrin Hatch interview in Sunstone 5:5 (September 1980): 52–57.
Columbia Journalism Review assessment of Mark Willes is by James B. Kelleher in March-April, 1999, p. 11.
Steve Young’s football career is gauged by Allen Barra, “The Best Quarterback Ever,” New York Times Magazine, January 11, 1998, pp. 28–29.
Critique of Stephen R. Covey: Alan Wolfe, “Capitalism, Mormonism, and the Doctrines of Stephen Covey: White Magic in America,” New Republic, 218, no. 8 (February 23, 1998): 26–35.
CHAPTER 9. THE POWER PYRAMID
Hinckley’s career is detailed in Sheri L. Dew, Go Forward with Faith: The Biography of Gordon B. Hinckley (Salt Lake City: Deseret Book, 1996).
Hinckley quotes: from interview with coauthor Richard N. Ostling, June 1997.
Problems with aged presidents are recounted most thoroughly in D. Michael Quinn, The Mormon Hierarchy: Extensions of Power, pp. 54–58.
Steve Benson in 1993 on senility of his grandfather, Church President Ezra Taft Benson: Quinn, The Mormon Hierarchy: Extensions of Power, p. 891.
The duties of various church offices are detailed in appropriate articles in the Encyclopedia of Mormonism and in the General Handbook of Instructions, an administrative document not made available to the general public or church members.
Family relationships in the hierarchy: Quinn, The Mormon Hierarchy: Extensions of Power, pp. 163–197, 731–745.
Geographic spread of General Authorities: 2007 Church Almanac.
CHAPTER 10. FAMILIES FOREVER
Spencer Kimball quote on attracting a marriage partner: from college-level text Doctrine and Covenants: Student Manual, Religion 324–25 (Salt Lake City: Church Educational System, the Church of Jesus Christ of Latter-day Saints, 1981), p. 328.
Vern Anderson on the new Church Handbook of Instructions: Associated Press wire story December 5, 1998. Quotes of Presidents David O. McKay, Ezra Taft Benson, and Gordon B. Hinckley are from the Anderson story.
Biographer’s single sentence on Gordon B. Hinckley’s involvement in anti-ERA campaign: Dew, Go Forward with Faith, p. 371.
For full discussion of the LDS church campaign against the Equal Rights Amendment see D. Michael Quinn, The Mormon Hierarchy: Extensions of Power, pp. 373–402. On Hawaii and same-sex marriages, see pp. 402–406.
Same-sex marriage issue in Hawaii and Alaska: see Associated Press piece by Bruce Dunford on the wire October 24, 1998; AP wire piece by Ben DiPietro on November 4, 1998, including information about money from the Mormon church given to the campaign in Hawaii; Mormon church money given to the Alaska anti-gay marriage campaign is detailed in an October 17, 1998, AP wire story without a byline.
CHAPTER 11. A PECULIAR PEOPLE
The Word of Wisdom and BYU Studies episode: Leonard J. Arrington, Adventures of a Church Historian (Urbana: University of Illinois Press, 1998), p. 58.
Tangle over Word of Wisdom in Letters of Brigham Young to His Sons: Arrington, Adventures, pp. 119–121.
Joseph Smith and the Word of Wisdom: see Brodie, No Man Knows My History, pp. 166–167, 392. Brodie says Rigdon forced a vote to replace wine with water in the communion (p. 167). However, wine was replaced by water in the sacrament as of July 5, 1906, according to Thomas G. Alexander, Mormonism in Transition: A History of the Latter-day Saints, 1890–1930 (Urbana: University of Illinois Press, 1986, 1996), p. 261.
The case of Steven Epperson at Brigham Young University: See “Report: Academic Freedom and Tenure: Brigham Young University,” Academe: Bulletin of the American Association of University Professors, 83, no. 5 (September-October 1997): 62–63; see also Scott Abbott, “On Ecclesiastical Endorsement at Brigham Young University,” Sunstone, 20:1, no. 105 (April 1997): 9–14.
“In kind” tithes: Arrington, Great Basin Kingdom, pp. 140–141.
Discussion of temple garments: Colleen McDannell, “Mormon Garments: Sacred Clothing and the Body,” Material Christianity: Religion and Popular Culture in America (New Haven: Yale University Press, 1995), pp. 198–221.
CHAPTER 12. RITUALS SACRED AND SECRET
History of racial restrictions on temple activities and genealogy research, Quinn, The Mormon Hierarchy: Extensions of Power, pp. 819, 854–855.
The church’s “name extraction” program for vicarious temple ordinances: Armand L. Mauss, The Angel and the Beehive: The Mormon Struggle with Assimilation (Urbana: University of Illinois Press, 1994), pp. 130–131.
Mormon vicarious baptisms for Jewish Holocaust victims: see “Church to Stop Baptizing Holocaust Victims,” Sunstone, 18:3, no. 100 (December 1995). Also see Quinn, The Mormon Hierarchy: Extensions of Power, p. 893.
Church discipline for members who talk publicly about temple rituals: “Comments on Temple Changes Elicit Church Discipline,” Sunstone, 14:3, no. 77 (June 1990): 59–60.
The discussion of the history and relationship of Masonry to the Mormon temple ritual is drawn largely from Michael W. Homer, “Similarity of Priesthood in Masonry: The Relationship Between Freemasonry and Mormonism,” Dialogue, 27, no. 2 (Fall 1994): 2–113. Also see David John Buerger, The Mysteries of Godliness: A History of Mormon Temple Worship (San Francisco: Smith Research Associates, 1994); Quinn, The Mormon Hierarchy: Origins of Power, pp. 113–115, 129–131, 491, 633.
Casting Satan for the endowment film: Buerger, Mysteries of Godliness, p. 169.
CHAPTER 13. TWO BY TWO
Ordination to the Melchizedek priesthood as indication of retention rates: Lawrence A. Young, “Confronting Turbulent Environmentalists: Issues in the Organizational Growth and Globalization of Mormonism,” in Contemporary Mormonism: Social Science Perspectives, edited by Marie Cornwall, Tim B. Heaton, and Lawrence A. Young (Urbana: University of Illinois Press, 1994), pp. 43–63.
The LDS church in Africa: see Peggy Fletcher Stack, three articles, Sunstone, 21:2, no. 110 (June 1998): 71–74.
Growth analysis: Rodney Stark, address and remarks at Mormon History Association convention, Washington, D.C., May 22, 1998. Jan Shipps remarks responded to Stark’s address.
CHAPTER 14. SAINTLY INDOCTRINATION
Statistics provided by Brigham Young University.
The 1935 and 1973 studies showing conservative trends among Brigham Young University students: Mauss, The Angel and the Beehive, pp. 178–179.
Internal 1996 study of BYU students leaked to Associated Press: see “BYU Grads More Active Than Other University Attenders,” Sunstone, 19:2, no. 102 (June 1996).
Description of schools in Kirtland, Nauvoo, and early Utah is drawn largely from Allen and Leonard, The Story of the Latter-day Saints, pp. 95–96, 158, 255, 276, 341, 453; quote, p. 158.
Seminary and institute statistics provided by the Church Educational System (CES).
Concern that CES programs have turned away from “intellectual articulation” to “indoctrination”: Mauss, The Angel and the Beehive, p. 102.
CES materials in the early decades: Leonard J. Arrington, “Notes and Comments: The Founding of the L.D.S. Institutes of Religion,” Dialogue, 2, no. 2 (Summer 1967): 140.
Evaluation of CES materials and the George Tanner journal remarks: Mauss, The Angel and the Beehive, pp. 97–98.
Student institute textbooks: Book of Mormon Student Manual: Religion 121–22 (Salt Lake City: Church Educational System, the Church of Jesus Christ of Latter-day Saints, 1989, 1996) and Church History in the Fulness of Times: The History of the Church of Jesus Christ of Latter-day Saints Religion 341–43 (Salt Lake City: Church Educational System, the Church of Jesus Christ of Latter-day Saints, 1989, 1993). For a scholarly study of Mountain Meadows see Juanita Brooks, The Mountain Meadows Massacre (1950; reprint, Norman: University of Oklahoma Press, 1962, 1970 with a foreword and afterword by Jan Shipps).
Apostle Dallin H. Oaks, “Reading Church History,” Ninth Annual Church Educational System Religious Educators’ Symposium, August 16, 1985, Brigham Young University.
Student spy rings at BYU: Gary James Bergera and Ronald Priddis, Brigham Young University: A House of Faith (Salt Lake City: Signature Books, 1985), pp. 207–217; Quinn, The Mormon Hierarchy: Extensions of Power, pp. 68, 81–83, 86, 92, 95, 100–101, 113, 310; Bryan Waterman and Brian Kagel, The Lord’s University: Freedom and Authority at BYU (Salt Lake City: Signature Books, 1998), pp. 12, 127, 169, 370; and D. Michael Quinn, “Ezra Taft Benson and Mormon Political Conflicts,” Dialogue, 26 (Summer 1993): 50–55.
Basketball coach Roger Reid fired: “BYU Coach Fired After Errant Remarks About Church Leaders,” Sunstone, 20:1, no. 105 (April 1997): 73.
Scott Abbott analysis of troubles at Brigham Young University: “One Lord, One Faith, Two Universities: Tensions between ‘Religion’ and ‘Thought’ at BYU,” Sunstone, 16:3, no. 89 (September 1992): 15–23; and “On Ecclesiastical Endorsements at Brigham Young University,” Sunstone, 20:1, no. 105 (April 1997): 9–14, esp. p. 11.
BYU firing of David P. Wright: “BYU Professor Terminated for Book of Mormon Beliefs,” Sunstone, 12:3, no. 65 (May 1988): 43.
David P. Wright, “Statement,” Sunstone, 12:3, no. 65 (May 1988): 44.
BYU cases of David Knowlton, Cecilia Konchar Farr, Brian Evenson, Gail Turley Houston: AAUP, “Academic Freedom and Tenure: Brigham Young University” (committee report), Academe: Bulletin of the American Association of University Professors, 83, no. 5 (September-October 1997): 52–71; for BYU’s response to the report, see pp. 69–71.
Responses of Church President Gordon B. Hinckley and BYU President Merrill J. Bateman: interviews with coauthor Richard N. Ostling, June 1997.
Anonymous BYU insider essay: “Clipped and Controlled: A Contemporary Look at BYU,” Sunstone, 19:3, no. 103 (September 1996): 611–72.
BYU hiring process leak to Associated Press: see “BYU Tightens Faculty Hiring Process,” Sunstone, 16:8, no. 94 (February 1994): 79.
CHAPTER 15. FAITHFUL HISTORY
Recital of Oaks family history: U.S. Senate Committee on the Judiciary, Hearings Concerning S. 2148, The Religious Liberty Protection Act of 1998, testimony of Dallin H. Oaks, June 23, 1998. A copy of the full text of Oaks’s testimony was released by the LDS public affairs division.
Reenactment as an ingredient in ritualization of history: Davis Bitton, “The Ritualization of Mormon History,” The Ritualization of Mormon History and Other Essays (Urbana: University of Illinois Press, 1994), pp. 171–187; quote, p. 143.
The seagull story: William G. Hartley, “Mormons, Crickets, and Gulls: A New Look at an Old Story,” The New Mormon History: Revisionist Essays on the Past, edited by D. Michael Quinn (Salt Lake City: Signature Books, 1992), pp. 137–151; quote, p. 143.
Pioneer history as a cult in Utah: Stegner, The Gathering of Zion, p. 2.
Mormon consciousness of their own sacred history: Jan Shipps, Mormonism: The Story of a New Religious Tradition (Urbana: University of Illinois Press), pp. x, 222.
Martin Marty on sensitive historical issues in Mormonism: “Two Integrities: An Address to the Crisis in Mormon Historiography,” in Faithful History: Essays on Writing Mormon History, edited by George D. Smith (Salt Lake City: Signature Books, 1992), pp. 169–188; quote, p. 174.
“Career apostates” Jerald and Sandra Tanner and scholarship noting comparisons of changes in Joseph Smith’s History of the Church and Doctrine and Covenants: see D. Michael Quinn, “On Being a Mormon Historian (and Its Aftermath),” in Smith, Faithful History, pp. 69–112, esp. pp. 101, 104.
The allegedly dynamic and fluid quality of truth in Mormonism: Mark P. Leone, The Roots of Modern Mormonism (Cambridge, MA: Harvard University Press, 1979) pp. 204, 211.
Mormon teachers exhorted to present the acceptable faith-promoting view of history. Boyd Packer address: “The Mantle is Far, Far Greater Than the Intellect,” reprinted in BYU Studies, 21, no. 3 (1981): 259–277. Ezra Taft Benson quote, p. 275; BYU Studies reprint P1–76b (1995). The speech was delivered August 22, 1981.
For a collection of essays expressing different views on how to approach church history: see Smith, Faithful History. Two essays are by articulate adherents of the conservative position: Louis Midgley, “The Acids of Modernity and the Crisis in Mormon Historiography,” (pp. 189–225), and David Earl Bohn, “Unfounded Claims and Impossible Expectations: A Critique of New Mormon History,” (pp. 227–261). Richard Bushman’s essay in the volume, “Faithful History,” (pp. 1–17) takes a moderate stance: “The enlargement of moral insight, spiritual commitment, and critical intelligence are all bound together” (p. 16). D. Michael Quinn would be an example of a “new Mormon history” scholar who attempts to combine the goal of objective scholarship and candor with taking faith claims seriously.
Discussion about the early church suppression of Lucy Mack Smith’s Biographical Sketches in the original version: Shipps, Mormonism, pp. 91–107; quote, p. 106.
Quinn on simple honesty among scholars and deliberate suppression of evidence: see “Editor’s Introduction,” in Quinn, ed. The New Mormon History, pp. vii-xx, especially p. xiii. Also see Quinn’s essay on Smith’s Faithful History, p. 107.
Eugene Campbell 1981 remark to American Historical Association that authorities discourage sensitive faculty research at BYU: Hardy, Solemn Covenant, pp. 337, 353n.
Problems of Mormon historians including Fawn Brodie, Juanita Brooks, Linda King Newell, and Valeen Tippetts Avery: D. Michael Quinn, “150 Years of Truth and Consequences about Mormon History,” Sunstone 16:1, no. 87 (February 1992): 12, 13, 14.
Church pressure successful in getting Warner Brothers studio to kill major film project on Mountain Meadows massacre: Quinn, The Mormon Hierarchy: Extensions of Power, p. 838.
Church dealings with forger Mark Hofmann: Linda Sillitoe and Allen Roberts, Salamander: The Story of the Mormon Forgery Murders (Salt Lake City: Signature Books, 1988); see prices paid, pp. 270, 540–543. Several books have been written about this sensational case; the best are Sillitoe/Roberts and Richard E. Turley Jr. Victims: The LDS Church and the Mark Hofmann Case (Urbana: University of Illinois Press, 1992). Turley presented an insider view as managing director of the Church historical department.
BYU Studies fortieth anniversary editors ignoring journal’s suspension in its first year over Leonard Arrington Word of Wisdom article: episode is described by Arrington in Adventures of a Church Historian, p. 58 (see Ch. 11 of this book). Essays by the journal’s first two editors in its anniversary issue: Clinton F. Larson, “The Founding Vision of BYU Studies, 1959–1967,” and Charles D. Tate Jr., “BYU Studies from 1967 to 1983,” BYU Studies, 38, no. 1 (1999): 10–13.
Apostle (later President) Howard Hunter assuring Leonard Arrington that the LDS church is “mature enough that our history should be honest”: Arrington, Adventures, p. 14.
Cataloguing of Great Basin Kingdom in the church historian’s office: Arrington, Adventures, p. 34; plans in the church historian’s office in early Arrington years, pp. 93–94; Apostle Boyd Packer’s complaints about the volume of Brigham Young letters: p. 119. Arrington’s memoirs provide a detailed account of the church historian’s office difficulties with the First Presidency and the Quorum of Twelve.
Ezra Taft Benson quote: Lavina Fielding Anderson, “The LDS Intellectual Community and Church Leadership: A Contemporary Chronology,” Dialogue, 26, no. 2 (Spring 1993): 10.
Arrington’s diary on problems of LDS intellectuals: Arrington, Adventures, p. 154; G. Homer Durham and the restructuring of the history department, pp. 160, 215; Strengthening Church Members Committee and student spying on Arrington at BYU, p. 193.
Restricting access to archives in the church historian’s office in Salt Lake City and at Brigham Young University has been described by many researchers. For example, see D. Michael Quinn, Early Mormonism and the Magic World View, the 1998 revised and enlarged edition, p. 327.
The poignant ecclesiastical footnote to Leonard Arrington’s career as church historian: Davis Bitton, “Ten Years in Camelot: A Personal Memoir,” Dialogue, 16, no. 3 (Fall 1983): p. 19.
CHAPTER 16. THE GOLD BIBLE
“Were there really golden plates?” Brigham D. Madsen, “Reflections on the LDS Disbelief in the Book of Mormon History,” Dialogue, 30, no. 3 (Fall 1997): 87–97; quote, p. 95.
Developing “plausibilities” for historicity of the Book of Mormon: John Sorenson, “Introduction,” An Ancient American Setting for the Book of Mormon (Salt Lake City and Provo: Deseret Book Co./Foundation for Ancient Research and Mormon Studies [FARMS], 1996), p. xviii.
The Smithsonian Institution’s Statement on the Book of Mormon: John L. Sorenson, “A New Evaluation of the Smithsonian Institution ‘Statement Regarding the Book of Mormon,’” reprint SOR–93 from FARMS (1993); “Smithsonian Statement on the Book of Mormon Revised,” Journal of Book of Mormon Studies, 7, no. 1 (1998): 77.
Alexander Campbell’s 1831 critique of the Book of Mormon: quoted in Arrington and Bitton, The Mormon Experience, p. 33; appeared originally in the Painesville (Ohio) Telegraph, 15 March 1831.
View of Harold Bloom on Joseph Smith: Omens of Millennium: The Gnosis of Angels, Dreams, and Resurrection (New York: Riverhead Books, 1996), Smith compared to C. S. Lewis, p. 22; genius of Joseph Smith, p. 224.
Martin Marty’s view of Joseph Smith: see Marty essay in Smith, Faithful History, pp. 186, 181. Jan Shipps develops the theme throughout her book Mormonism.
Rodney Stark and the rise of Mormonism: “Extracting Scientific Models from Mormon History,” address at the Mormon History Association convention, May 22, 1998.
RLDS flexibility in evaluating historicity of the Book of Mormon: William D. Russell, “A Further Inquiry into the Historicity of the Book of Mormon,” Sunstone, 7, no. 5 (September-October 1982): 20–27; quotes pp. 20, 26.
Orson Pratt on importance of the Book of Mormon as historical fact: S. Orson Pratt, “Divine Authenticity of the Book of Mormon,” Orson Pratt’s Works (Liverpool, 1851), p. 1.
Louis Midgley on importance of maintaining the historicity of the Book of Mormon: see Louis Midgley, “The Acids of Modernity,” in Smith, Faithful History, p. 214.
Moderate view on historicity and the Book of Mormon: Blake Ostler, “The Book of Mormon as a Modern Expansion of an Ancient Source” Dialogue, 20, no. 1 (Spring 1987: 66–123, esp. pp. 66, 79, 100, 107–114.
Smith family activities in folk magic and the occult: see Quinn, Early Mormonism and the Magic World View. Quinn also discusses Smith’s lack of formal education and the books and literary resources available to him as a youth and young man in upstate New York.
Importance of Joseph Smith’s lack of education as factor in evaluating his authenticity as a prophet: Richard Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana: University of Illinois Press, 1984), p. 124.
Shipps on the spiritual formulae and the Book of Mormon: see discussion in Mormonism, p. 23.
Contemporary materials on the Book of Mormon witnesses: Dan Vogel, ed., Early Mormon Documents, vol. 2 (Salt Lake City: Signature Books, 1998), pp. 288–293, 253–271.
Martin Harris and his vision of Christ as a deer: in Vogel, Early Mormon Documents, p. 271. These are from 1827–1828 interviews with John A. Clark, an Episcopal priest who had lived in Palmyra as a Harris contemporary. (Also, p. 271, in April 1831 two Ohio newspapers printed Harris’s descriptions of Jesus and the devil, both of whom he had claimed to see.)
Stan Larson scholarship on the Sermon on the Mount and his forced resignation from the church translation department: see Stan Larson, “The Historicity of the Matthew Sermon on the Mount in III Nephi,” in New Approaches to the Book of Mormon: Explorations in Critical Methodology, edited by Brent Lee Metcalfe (Salt Lake City: Signature Books, 1993), pp. 115–163; “Man Forced to Resign Over Translation Issue,” Sunstone, 10, no. 9 (January 1986): 38–39.
Yale anthropologist Michael D. Coe on Book of Mormon archaeology: see Michael D. Coe, “Mormons and Archaeology: An Outside View,” Dialogue, 8, no. 2 (Summer 1974): 40–54; quoted, pp. 40, 46.
Church President Joseph Fielding Smith’s reluctance to locate Book of Mormon geography: Joseph Fielding Smith, Answers to Gospel Questions, compilation of 5 vols. (Salt Lake City: Deseret Book Co., 1998), vol. 2, p. 196.
Bruce R. McConkie’s convictions that Hill Cumorah and the great battle took place in upstate New York: Mormon Doctrine, p. 175.
A recent defense of the traditional upstate New York for Book of Mormon geography: Duane R. Aston, Return to Cumorah (Sacramento, Calif.: American River Publications, 1998).
The story of Thomas Stuart Ferguson: Stan Larson, Quest for the Gold Plates: Thomas Stuart Ferguson’s Archaeological Search for the Book of Mormon (Salt Lake City: Freethinker Press/ Smith Research Associates, 1996).
A Mesoamerican geography for the Book of Mormon: See Sorenson, An American Setting for the Book of Mormon. Sorenson deals with anachronisms in the book, including silk, p. 232; Book of Mormon animals, pp. 288–299, proposing deer as a possible candidate for horse, pp. 295–296, 299.
For representative scholarly essays supporting Book of Mormon authenticity see Book of Mormon Authorship Revisited: The Evidence for Ancient Origins, edited by Noel B. Reynolds (Provo: Foundation for Ancient Research and Mormon Studies, 1997). Representative liberal-skeptical essays are in Metcalfe, New Approaches to the Book of Mormon (1993), and Vogel and Metcalf, American Apocrypha (both Salt Lake City: Signature Books, 2002).
The DNA debate: Simon G. Southerton, Losing a Lost Tribe: Native Americans, DNA and the Mormon Church (Salt Lake City: Signature Books, 2004), Thomas W. Murphy’s article in American Apocrypha: Essays on the Book of Mormon (Salt Lake City: Signature Books, 2002), and responses in Journal of Book of Mormon Studies archived at: http://www.maxwellinstitute.byu.edu/publications/jbmsmain.php.
B. H. Roberts on the authenticity of the Book of Mormon: B. H. Roberts, Studies of the Book of Mormon, edited and with an introduction by Brigham D. Madsen and with a biographical essay by Sterling M. McMurrin (Urbana: University of Illinois Press, 1985), pp. 21, 250.
Sterling McMurrin charge that there was an attempt to suppress publication of the Roberts study: see Ron Bitton, “B. H. Roberts Book Stirs Controversy,” Sunstone, 10, no. 9 (January 1986): 36–38.
Testimony to faith in the Mormon scriptures: Daniel C. Peterson, “Editor’s Introduction: Traditions of the Fathers,” FARMS Review of Books, 9, no. 1 (1997): xxvi.
CHAPTER 17. DISCOVERING “PLAIN AND PRECIOUS THINGS”
Price of the mummies and papyri: H. Donl Peterson, The Story of the Book of Abraham: Mummies, Manuscripts and Mormonism (Salt Lake City: Deseret Book Co., 1995), p. 6.
Joseph Smith on beginning to translate the hieroglyphics: Joseph Smith, History of the Church, vol. 2, p. 235; reprinted in New Mormon Studies CD-ROM.
Reaction of William S. West, early Ohio Gentile, to Joseph Smith’s Book of Abraham: “A Few Interesting Facts Respecting the Rise, Progress and Pretension of the Mormons” (pamphlet), 1837; quoted in Stan Larson, Quest for the Gold Plates, pp. 89, 122, n17.
Scholarship of the Théodule Devéria: Stan Larson, Quest for the Gold Plates, pp. 102, 126. Controversies related to Egyptologists’ analysis of the fragments in connection with the Book of Abraham are detailed in Quest for the Gold Plates; also see Charles Larson, By His Own Hand Upon Papyrus: A New Look at the Joseph Smith Papyri (Grand Rapids, Mich.: Institute for Religious Research, 1992).
Analyses of leading non-Mormon Egyptologists of the Book of Abraham papyri: John A. Wilson, “The Joseph Smith Egyptian Papyri: A Translation and Interpretation: A Summary Report”: Dialogue, 3, no. 2 (Summer 1968): 68–85; Richard A. Parker, “The Joseph Smith Papyri: A Preliminary Report”: Dialogue, 3, no. 2 (Summer 1968): 85–88; Klaus Baer, “The Breathing Permit of Hôr: A Translation of the Apparent Source of the Book of Abraham,” Dialogue, 3, no. 3 (Fall 1968): 109–133.
Reaction of British Museum Egyptologist I. E. S. Edwards to Joseph Smith’s Egyptian Alphabet and Grammar: Stan Larson, Quest for the Gold Plates, pp. 93, 129.
Analysis of Mormon Egyptologist: Stephen E. Thompson, “Egyptology and the Book of Abraham,” Dialogue, 28, no. 1 (Spring 1995): 160.
Stan Larson on the papyri as a catalyst for Book of Abraham inspiration, telephone interview with coauthor Joan K. Ostling, April 1999.
Richard Bushman on Book of Abraham, see Joseph Smith: Rough Stone Rolling (2005) pp. 292–293. He stated similar views in an interview with coauthor Richard N. Ostling at BYU, June 1997.
Klaus Hansen on the effect of the Abraham problems: Klaus Hansen, “Reflections on the ‘Lion of the Lord,’” Dialogue, 5, no. 2 (Summer 1970): 110.
Church Educational System scholar on Egyptologists: H. Donl Peterson, The Story of the Book of Abraham, pp. 249, 252.
Joseph Smith’s Civil War predictions: Dan Erickson, As a Thief in the Night: The Mormon Quest for Millennial Deliverance (Salt Lake City: Signature Books, 1998), pp. 75–77.
Witness David Whitmer as dissident: “An Address to All Believers in Christ” (1887), reprinted in New Mormon Studies CD-ROM.
Joseph Smith’s use of the Bible: Philip L. Barlow, Mormons and the Bible: the Place of the Latter-day Saints in American Religion (New York and Oxford: Oxford University Press, 1991), p. 43.
Joseph Smith, “There are many things in the Bible which do not, as they now stand, accord with the revelations of the Holy Ghost to me” (1843): Smith quoted in Robert J. Matthews, “The Role of the Joseph Smith Translation in the Restoration,” Plain and Precious Truths Restored: The Doctrinal and Historical Significance of the Joseph Smith Translation, edited by Robert L. Millet and Robert J. Matthews (Salt Lake City: Bookcraft, 1995), p. 40.
Joseph Smith’s translation of elohim and the grammar of his Hebrew tutor, Rabbi Joshua Seixas: Michael T. Walton, “Professor Seixas, the Hebrew Bible, and the Book of Abraham,” Sunstone, 6, no. 2 (March-April 1981): 41–43.
Analysis of the doctrinal influence of the Joseph Smith Translation: Robert J. Matthews, “The ‘New Translation’ of the Bible, 1830–1833: Doctrinal Development during the Kirtland Era,” BYU Studies, 11, no. 4 (1971), reprint M7–71, pp. 420–422.
Influence of Boyd K. Packer and Bruce R. McConkie on the Mormon edition of the Bible: Barlow, Mormons and the Bible, pp. 206, 208, 210.
McConkie’s headnote for Romans 4: Barlow, Mormons and the Bible, p. 212.
McConkie on higher criticism: Barlow, Mormons and the Bible, p. 188.
Proselytizing and public relations a reason to keep use of the King James Version: cf. Joseph Fielding Smith, Answers to Gospel Questions, vol. 11, p. 207; Matthews, “Questions and Answers Pertaining to the Joseph Smith Translation,” in Millet and Matthews, Restoring Plain and Precious Truths, p. 178.
Best ancient manuscripts of the Bible: Emanuel Tov (of Hebrew University, Jerusalem), “Textual Criticism: Old Testament,” and Eldon Jay Epp (of Case Western Reserve University) “Textual Criticism: New Testament,” an Anchor Bible Dictionary, edited by David Noel Freedman, vol. 6 (New York: Doubleday, 1992), pp. 393–412, 412–435.
Joseph Fielding McConkie’s views on the problems of “premeditated mischief” on the part of the “great and abominable church” deliberately damaging the Bible: Joseph Fielding McConkie, “Restoring Plain and Precious Truths,” in Millet and Matthews, Restoring Plain and Precious Truths, p. 32.
Problems in Mormon biblical scholarship, and most modern Mormons’ lack of familiarity with the Bible: Barlow, Mormons and the Bible, pp. 224, 226.
A choice of world view: testimony of Kevin Christensen, “Paradigms Crossed,” FARMS Review of Books, 7, no. 2 (1995): 181–182.
CHAPTER 18. “HOW GOD CAME TO BE GOD”
President Gordon B. Hinckley on whether God was once a man: Hinckley quoted in “Mormons, Inc.” Time (cover story), August 4, 1997. Time reported (verbatim text): “On whether his church still holds that God the Father was once a man, he sounded uncertain, ‘I don’t know that we teach it. I don’t know that we emphasize it…I understand the philosophical background behind it, but I don’t know a lot about it, and I don’t think others know a lot about it.’” (The interview was also used for PBS-TV NewsHour with Jim Lehrer aired July 18, 1997.) At the October 4, 1997, General Conference Hinckley complained such things were “incompletely reported.”
Time reader Luke P. Wilson, executive director of the Institute for Religious Research, wrote the First Presidency to ask whether the Hinckley quote was accurately reported in Time. F. Michael Watson, Secretary to the First Presidency, responded in a letter dated September 3, 1997, “The quotation you reference was taken out of context. The statement was made in response to a question about the actual circumstances and background surrounding remarks given during the funeral services of a man named King Follett, not the doctrine of exaltation and the blessings that wait those who will inherit the celestial kingdom.” This book’s coauthor Richard N. Ostling had conducted the Hinckley interview in question for Time. The full transcript of the relevant excerpt is as follows:
The 1901 exchange between B. H. Roberts and the Jesuit priest Rev. Cyril Van Der Donckt: B. H. Roberts, The Mormon Doctrine of Deity: The Roberts-Van Der Donckt Discussion, with a foreword by David L. Paulsen (Salt Lake City: Signature Books, 1998). Paulsen’s foreword evaluates Roberts’s status as the preeminent Mormon intellectual in Mormon history. Roberts list of three basic “complaints” traditional Christians have against the Mormon doctrine of God, p. 11.
Mormons valuing “plainness of doctrine”: Thomas O’Dea, The Mormons, p. 30.
Roberts explicating Mormon theology: B. H. Roberts, The Mormon Doctrine of Deity, see esp. p. 85 (on Genesis), pp. 18–19 (Christology; Incarnation not a unique event).
Apostle John A. Widtsoe on the concept of a limited deity: John A Widtsoe, Rational Theology (Salt Lake City, 1915), pp. 23–24; quoted in O’Dea, The Mormons, p. 30.
Discussion of Sterling M. McMurrin’s analysis of Mormon thought is drawn largely from his “Philosophical Foundations of Mormon Theology,” lecture published as a University of Utah Press pamphlet, 1959, pp. 5–31.
Apostle James Talmage in support of McMurrin’s definition of miracle: see David L. Paulsen, “Comparative Coherency of Mormon (Finitistic) and Classical Theism,” Ph.D. diss., University of Michigan, 1975), p. 73.
Liberal Mormons on the theology of God: see Eugene England, “On Spectral Evidence,” Dialogue, 26, no. 1 (Spring 1993): 145–147; England, “Perfection and Progression: Two Complementary Ways to Talk about God,” BYU Studies, 29 (Summer 1989): 37; both essays have been reprinted in Eugene England, Making Peace: Personal Essays (Salt Lake City: Signature Books, 1995). See also Blake Ostler, “The Mormon Concept of God,” Dialogue, 17, no. 2 (Summer 1984): 65–93. Ostler writes, “Rejection of absolute omniscience is consistent with Mormonism’s commitment to the inherent freedom of uncreated selves, the temporal progression of deity, the moral responsibility of humans, and consequential denial of salvation by arbitrary grace alone,” p. 79.
Moral theology in Mormonism: Kim McCall, “What Makes Right Acts Right and Wrong Acts Wrong” Sunstone, 6, no. 6 (November 1981): 27–32. The response of B. Bruce Lindgren, “Nothing More Than Superman,” appeared as a letter in Sunstone, 7, no. 2 (April 1982): 4.
The “omni” issue in Mormon theology: Roberts, The Mormon Doctrine of Deity, p. 126; O’Dea, The Mormons, p. 124.
David L. Paulsen on the Mormon theology of God: “Comparative Coherency of Mormon (Finitistic) and Classical Theism,” esp. pp. 67, 73–79. England on balancing absolutist descriptions against the concept of a God who is progressing: “On Special Evidence,” pp. 145–146. Ostler on finitist deity: “The Mormon Concept of God,” pp. 91–93.
Historical development of Mormon theology: Thomas G. Alexander, “The Reconstruction of Mormon Doctrine from Joseph Smith to Progressive Theology,” Sunstone, 10, no. 5 (May 1985): 8–19.
God theology in Joseph Smith’s Lectures on Faith: Joseph Smith, lectures 5 and 6 (1834–35) of “Lectures on Faith,” The Essential Joseph Smith, from the Latter-Day Saints Messenger and Advocate, with Sidney Rigdon (Kirtland, Ohio, May 1835), 8:122–26; reprinted in New Mormon Studies CD-ROM.
Robert Miller’s argument on Joseph Smith’s God doctrine: Robert L. Millet, “Joseph Smith and Modern Mormonism: Orthodoxy, Neo-orthodoxy, Tension, and Tradition,” BYU Studies, 29, no. 3 (1989): 49–68; quoted, pp. 51, 58.
Stephen Robinson quoting C. S. Lewis: see “LDS Doctrine Compared with Other Christian Doctrines,” Encyclopedia of Mormonism, pp. 399–402, quote p. 402. The quote is from Lewis, Mere Christianity (New York: Macmillan, 1958), p. 160.
Deification in Lewis: C. S. Lewis, “The Weight of Glory,” The Weight of Glory and Other Addresses (NewYork: The Macmillan Company, 1949), p. 14–15.
Claim that C. S. Lewis taught that man becomes as God: Robert L. Millet, The Mormon Faith: A New Look at Christianity (Salt Lake City: Shadow Mountain/Deseret Book Company, 1998), p. 176.
Argument that C. S. Lewis is not a Mormon in embryo: see Evan Stephenson, “The Last Battle: C. S. Lewis and Mormonism,” Dialogue, 30, no. 4 (Winter 1997): 43–69.
C. S. Lewis’s awareness of the Book of Mormon and his assumption that Joseph Smith wrote it: see Lewis, “The Literary Impact of the Authorized Version,” in Selected Literary Essays, edited by Walter Hooper (London: Cambridge University Press, 1969), p. 136.
Lewis on man as having no luminosity of his own but only as a mirror reflecting God: C. S. Lewis, The Four Loves (New York: Harcourt, Brace and Co., 1960), p. 180. The “savage” in relation to anthropomorphic conceptions of God, as quoted by Stephenson, “The Last Battle: C. S. Lewis and Mormonism,” pp. 66, 69.
C. S. Lewis as orthodox Anglican: see Lewis essay “Christian Apologetics” in God in the Dock: Essays on Theology and Ethics, edited by Walter Hooper (Grand Rapids, Mich.:
William B. Eerdmans Co., 1970), p. 90. Selection of Lewis quotes on the nature of God is from Letters to Malcom: Chiefly on Prayer (New York: Harcourt, Brace & World, 1963, 1964), pp. 13, 21, 22, 73.
Greek philosophy and the early church fathers: G. L. Prestige, God in Patristic Thought (1936; reprint London: S.P.C.K., 1959), p. xiv. John Meyendorff, Catholicity and the Church (Crestood, N.Y.: St. Vladimir’s Seminary Press, 1983), p. 38.
Mormon appeal to Eastern Orthodox similarities and early church fathers in support of “deification” doctrine: see Daniel C. Peterson and Stephen D. Ricks, “Comparing LDS Beliefs with First-Century Christianity,” Ensign, 18, no. 3 (March 1988): 6–11.
Eastern Orthodoxy and Mormon deification doctrine: see Timothy Ware, The Orthodox Church (1963; reprint, London and New York: Penguin Books, 1993), p. 232. Also quoted is letter from Bishop Ware dated March 30, 1999, in authors’ possession.
Mormon deification doctrine and the early church fathers: see Philip Barlow, “Unorthodox Orthodoxy: The Idea of Deification in Christian History,” Sunstone, 8, no. 5 (September 1983): 13–19; quoted, pp. 13, 16; Robert Millet, “What We Believe,” devotional speech at Brigham Young University, February 3, 1998. BYU reprint, p. 4, 5; Stephen Robinson, Are Mormons Christians? (Salt Lake City: Bookcraft, 1991), p. 61.
“The gulf is never bridged between Creator and creature”: in Prestige, God in Patristic Thought, p. 75.
Mormon deification church doctrine and early church fathers as seen by Yale scholar Jaroslav Pelikan: see Pelikan, Christianity and Classical Culture: The Metamorphosis of Natural Theology in the Christian Encounter with Hellenism, Gifford Lectures at Aberdeen 1992–1993 (New Haven: Yale Univerity Press, 1993), pp. 295, 318, 330–333. Also, letter from Pelikan dated February 18, 1999, in authors’ possession.
Pelikan discussion of Athanasius: Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine, vol. 1, The Emergence of the Catholic Tradition (100–600) (Chicago: University of Chicago Press, 1971), p. 206.
For authoritative research on deification, see Norman Russell’s The Doctrine of Deification in the Greek Patristic Tradition (New York: Oxford University Press, 2004), based on an Oxford dissertation mentored by Timothy Ware. According to Russell: “The early Fathers used deification language in one of three ways, nominally, analogically, or metaphorically.” In the first, the word “gods” is applied to humans “simply as a title of honour.” The second “stretches” the first “by grace” (pp. 1–2). The metaphorical is more complex, but “we can never bridge the gap” between “contingent” humanity and the “self-existent” God (p. 13); the distinction is between God’s “imparticipable essence” and his “participable energies” in which humanity can share (p. 15).
Quotations from early church fathers on the definition of God: taken from the Ante-Nicene Fathers reprinted on the Christian Classics Ethereal Library: 1998 CD-ROM produced by Harry Plantinga (Wheaton, Ill.: Wheaton College, 1998). Athanasius, “Ad Afros, 7:39, 40; “De Decretis” 3:11:69; Irenaeus, “Against Heresies, Book I-XXII:1:275, 279; 4: XXXVIII:1, 3, 4.
Rev. Thomas Hopko, interview with coauthor Richard N. Ostling, April 1999.
CHAPTER 19. ARE MORMONS CHRISTIANS? ARE-MORMONS CHRISTIANS?
Gracious Mormon/Evangelical debate: Craig L. Blomberg and Stephen E. Robinson, How Wide the Divide?: (Downers Grove, Ill.: InterVarsity Press, 1997). Evaluations by Eugene England in BYU Studies vol. 38 no. 3 (1999) p. 191f. and Richard J. Mouw in Books and Culture, Vol. 3, No. 5 (September-October 1997): 11–13. Also see Francis J. Beckwith, “With a Grain of Salt: Assessing a Mormon-Evangelical Dialogue,” Christianity Today, November 17, 1997, pp. 57–58. BYU’s FARMS Review (volume 11, no. 2, 1999) printed several items on the book, notably including one by Evangelicals Paul Owen and Carl Mosser, who criticized aspects of LDS belief.
Examples of hostile behavior by both Mormons and non-Mormons: Blomberg in Blomberg and Robinson, How Wide the Divide?, pp. 22–23.
“A bit like asking if African Americans are human”: remark by Philip Barlow during panel discussion on “Are Mormons Christians?”, Sunstone Symposium, Salt Lake City, July 31, 1998.
Speeches at Brigham Young University before the Southern Baptist convention in Salt Lake City: Apostle Boyd K. Packer, “The Peaceable Followers of Christ,” Church Educational System Fireside, February 1, 1998, transcript provided by LDS Church News; Robert L. Millet, “What We Believe,” devotional delivered February 3, 1998, reprint from Brigham Young University Speeches: 1997–98.
Vatican ruling: “Response to a ‘dubium’ on the validity of baptism conferred by The Church of Jesus Christ of Latter-day Saints, called Mormons,” Congregation for the Doctrine of the Faith, June 5, 2001. United Methodist Church resolution 806, General Conference 2000, and related booklet “Sacramental Faithfulness: Guidelines for Receiving People from the Church of Jesus Christ of Latter-day Saints.” Presbyterian Church (U.S.A.): 207th General Assembly (1995) overture 95–50, and booklet “Presbyterians and Mormons: A Study in Contrasts” (1990).
Views of Stephen E. Robinson, Are Mormons Christians?, p. 34. Views of ex-Mormon author Charles Larson, By His Own Hand Upon Papyri, p. 189.
For a Mormon scholar’s interpretation of the early church: see Hugh Nibley, Mormonism and Early Christianity (Salt Lake City: Deseret Book Co., 1987). On the apostles’ “complete indifference,” see pp. 168–208; on Christians altering evidence of their history, see pp. 109–322.
Bruce R. McConkie on apostasy of non-LDS churches: Mormon Doctrine, pp. 45–46, 171, 352, 525, 593, 628–629.
President Gordon B. Hinckley on relations with other churches: interview with coauthor Richard N. Ostling, June 1997.
Competing strands within Mormonism on how to interpret such core doctrines as sin, grace, atonement; the apparent drift of some Mormon writers toward pessimism on the nature of man: see O. Kendall White, Mormon Neo-Orthodoxy: A Crisis Theology (Salt Lake City: Signature Books, 1987); quoted, pp. 174–175. An extended negative review of the White book: Louis Midgley, “A Mormon Neo-Orthodoxy Challenges Cultural Mormon Neglect of the Book of Mormon: Some Reflections on the Impact of Modernity,” FARMS Review of Books, 6, no. 2 (1994): 283–334; quoted, pp. 283, 285, 317.
Apostle Dallin Oaks on Mormon theology of eternal progression and the LDS view of Adam’s fall, “The Great Plan of Happiness,” address given October 3, 1993, at General Conference and published in Ensign, 23, no. 11 (November 1993): 73, 74.
Regarding Mormon doctrine of the atonement see: The LDS Church’s Gospel Principles manual pp. 71–78. Keith E. Norman, “Toward a Mormon Christology: Are We Disciples to the Christ of History or the Christ of the Creeds?” Sunstone, 10, no. 4 (April 1985): 19–25. Peggy Fletcher [Stack], “Going My Way: An Interview with Newsweek’s Kenneth Woodward,” Sunstone, 5, no. 5, (September-October 1980): 32–39, quoted p. 36. Fletcher’s interview followed Woodward’s article, “What Mormons Believe,” Newsweek, September 1, 1980, pp. 68, 71. Woodward interviewed Truman Madsen for the Newsweek piece; Sunstone issued the full transcript of remarks on the atonement, not quoted in Newsweek. On subtleties in the Mormon doctrine see Eugene England, “That They Might Not Suffer: The Gift of Atonement,” Dialogue, 1, no. 3 (Autumn 1966): 140–155.
The relation of faith and works: McConkie on the “perverted” Church of England Articles of Religion, Mormon Doctrine, p. 107; James Talmage on the “most pernicious doctrine,” in Articles of Faith, p. 107. See Encyclopedia of Mormonism articles on “Enduring to the End,” “Gospel of Jesus Christ,” “Grace,” and “Works.”
Adam theology according to Apostle Bruce R. McConkie, as quoted in Roert Millet, “The Man Adam,” Ensign, 24, no. 1 (January 1994): 13. McConkie source is The Mortal Messiah: From Bethlehem to Calvary, 4 vols. (Salt Lake City: Deseret Book Co., 1979–81), p. 4:125; see also Conference Report, April 1985, p. 10.
Adam theology according to B. H. Roberts: see Roberts, The Mormon Doctrine of Deity, p. 42.
Brigham Young on Adam-God and blood atonement: see Journal of Discourses, vol. 1, p. 50 and vol. 4, p. 53; reprinted in New Mormon Studies CD-ROM.
Is Mormonism Christian? Jan Shipps on the question: Shipps, Mormonism, pp. 148–149. Church President Gordon B. Hinckley on the question, address at General Conference, April 4, 1998, “We Bear Witness of Him,” published in Ensign, 28, no. 5 (May 1988): 4.
CHAPTER 20. RIVALS AND ANTAGONISTS
Literature on the Church of Christ (Temple Lot) is available from its headquarters: 200 South River Boulevard, Independence, MO 64051. The estimate of “200 plus factions” appears in its periodical, Zion’s Advocate, 75, no. 7 (July 1998): 134. See http://www.churchof-christ-tl.org.
Catalog of Joseph Smith-related denominations: J. Gordon Melton, Encyclopedia of American Religions, seventh edition (Detroit: Thomson Gale, 2003), pp. 683–706.
A fully detailed account of the 1844 succession crisis and subsequent schisms is found in Quinn, The Mormon Hierarchy: Origins of Power, pp. 143–263. Quinn appendices also provide a chronology, and biographies of the personalities.
Good overview of RLDS (Community of Christ) history in Roger D. Launius, Joseph Smith III: Pragmatic Prophet (Urbana: University of Illinois Press, 1988) and Our Legacy of Faith: A Brief History of the Reorganized Church of Jesus Christ of Latter Day Saints (Independence, Mo.: Herald Publishing, 1991). See also Roger D. Launius, “The Reorganized Church, the Decade of Decision, and the Abilene Paradox,” Dialogue, 31, no. 1 (Spring 1998): 47–65, an article which analyzes statistical decline and recent problems in the RLDS.
RLDS reassessment of Mormon polygamy history: see Richard P. Howard, “The Changing RLDS Response to Mormon Polygamy: A Preliminary Analysis,” Restoration Studies III, edited by Maurice Draper (Independence, Mo.: Herald Publishing House, 1986), pp. 145–162.
Interviews with RLDS historian Mark A. Scherer and RLDS Church President W. Grant McMurray conducted by coauthor Joan K. Ostling, Independence, Mo., October 1998.
Richard Price’s conservative RLDS activity: see Roger D. Launius and Linda Thatcher, eds., Differing Visions: Dissenters in Mormon History (Urbana: University of Illinois Press, 1994), pp. 319–343.
RLDS doctrinal and scriptural changes: Louis Midgley, “The Radical Reformation of the Reorganization of the Restoration,” Journal of Book of Mormon Studies, 2, no. 2 (Fall 1993): 132–163.
Reference work on cults: The Directory of Cult Research Organizations: A Worldwide Listing of 752 Agencies and Individuals (Trenton, Mich.: American Religions Center, 1996).
Career of Jerald and Sandra Tanner: see Lawrence Foster, “Career Apostates: Reflections on the Works of Jerald and Sandra Tanner,” Dialogue, 17, no. 2 (Summer 1984), on Ehat dispute, pp. 47–48. Also see Wallace Turner, The Mormon Establishment (Boston: Houghton, Mifflin Co., 1966), pp. 249–256; and Arrington, Adventures of a Church Historian, pp. 63–64.
CHAPTER 21. DISSENTERS AND EXILES
The events surrounding the “September Six” cases, other church disciplinary hearings, and Brigham Young University controversies of the 1990s, were described in numerous articles in the Associated Press, Deseret News, Dialogue, New York Times, Salt Lake Tribune, and Sunstone; and in The Lord’s University: Freedom and Authority at BYU by Bryan Waterman and Brian Kagel.
Lavina Fielding Anderson’s compilation on one hundred-plus repression examples, her protest against the church’s “internal espionage system,” and the account of her own firing from Ensign, appear in her article “The LDS Intellectual Community and Church Leadership: A Contemporary Chronology,” Dialogue, 26, no. 1 (Spring 1993): 7–64.
Child abuse lawsuits: three articles by Paul McKay in the Houston Chronicle: “Mormons Caught Up in a Wave of Pedophile Accusations,” May 9, 1999; “Church Shunned Sex-Abuse Study,” May 10, 1999; and “Mormon Psychologist’s Recanting About Church Flaw Puzzles Some,” May 10, 1999. See also documentation in Case Reports of the Mormon Alliance, edited by Lavina Fielding Anderson and Janice Merrill Allred, three volumes posted online at http://mormonalliance.org.
Text of the First Presidency statement and church public relations comment on the Strengthening Church Members Committee: Sunstone, 16:2, no. 88 (August 1992): 63.
Gordon B. Hinckley speaking against prayer to “our Mother in Heaven”: Sunstone, 15:4, no. 83 (September 1991): 69–70.
On the Deborah Laake case: see Newell G. Bringhurst, “Fawn M. Brodie and Deborah Laake: Two Perspectives on Mormon Feminist Dissent,” John Whitmer Historical Association Journal, 17 (1997): 95–112.
LDS law on church discipline is defined in General Handbook of Instructions: Book 1 (Salt Lake City: the Church of Jesus Christ of Latter-day Saints, 1998 [in effect January 1, 1999]), pp. 91–108. The text is not available to LDS Church members or the general public.
On McMurrin criticized by apostles and shielded by President David O. McKay: see Sterling M. McMurrin and L. Jackson Newell, Matters of Conscience: Conversation with Sterling M. McMurrin (Salt Lake City: Signature Books, 1996), pp. 196–199.
“Restrained skepticism”: G. Wesley Johnson, editorial preface to inaugural issue of Dialogue, 1, no. 1 (Spring 1966): 6.
Stewart Udall’s letter to the editor on race: Dialogue, 2, no. 2 (Summer 1967): 5–7.
The LDS racial history research was published as Lester E. Bush Jr., “Mormonism’s Negro Doctrine: An Historical Overview,” Dialogue, 8, no. 1 (Spring 1973): 11–49; also reprinted in booklet form by Dialogue.
On Lester Bush, Apostles Mark Peterson and Boyd K. Packer, BYU vice president, and Bill Marriott and Dialogue’s black priesthood article: Lester E. Bush Jr., “An Historical Overview of My ‘Historical Overview,’” paper prepared for the Mormon History Association convention, Washington, D.C., May 23, 1998, and read for him in his absence.
Scott Kenney’s prospectus for the new magazine: see Sunstone, 1, no. 2 (Spring 1976): 6.
Text of First Presidency and Quorum of Twelve statement on “recent symposia”: Sunstone, 15:4, no. 83 (October 1991): 58. Apostle Boyd K. Packer’s follow-up warning quoted in “Church Issues Statement on ‘Symposia,’” same edition, pp. 58–59.
On Boyd K. Packer’s 1993 “three dangers” speech: “Elder Packer Names Gays/Lesbians, Feminists, and ‘So-Called’ Scholars Three Main Dangers,” Sunstone, 16:6, no. 92 (November 1993): 74–75.
President Gordon B. Hinckley on feminists: interview with coauthor Richard N. Ostling, June 1997.
On the Sonia Johnson case: Alice Allred Pottmyer, “Sonia Johnson: Mormonism’s Feminist Heretic” in Launius and Thatcher, Differing Visions: Dissenters in Mormon History, pp. 366–391.
On reduced autonomy for the church women’s auxiliary: Jill Mulvay Derr, Janath Russell Cannon, and Maureen Ursenbach Beecher, Women of Covenant: The Story of Relief Society (Salt Lake City: Deseret Book, 1992), pp. 340–346.
On the chain of command for the Relief Society, male ward clerks, and situations where women are allowed to bless and to pray: Lavina Fielding Anderson, “A Loss of Certitude About Where Women Fit,” Sunstone, 6, no. 6 (November 1981): 12–16.
On Claudia L. Bushman and Laurel Thatcher Ulrich disinvited, Hawkins dismissal, and other complaints: “Limitations on the Academic Freedom of Women at Brigham Young University,” statement from BYU chapter of American Association of University Professors, March 1996.
“When our leaders speak, the thinking has been done”: Ward Teachers’ Message, Improvement Era, June 1945, p. 354, and President George A. Smith’s apology, cited in Quinn, The Mormon Hierarchy: Extensions of Power, p. 830.
N. Eldon Tanner, “When the prophet speaks the debate is over” in Ensign (August 1979): 2–3, cited in Quinn, The Mormon Hierarchy: Extensions of Power, p. 872.
Ezra Taft Benson in 1980 on the Living Prophet over dead prophets: speech delivered February 26, 1980, “Fundamentals in Following the Prophet,” quoted in Jerald and Sandra Tanner, “The Mormon Purge,” pamphlet published by the Utah Lighthouse Ministry, Salt Lake City, 1993, pp. 58–59.
On college students’ manual saying the Lord will never lead Living Prophet astray: Quinn, The Mormon Hierarchy: Extensions of Power, p. 397.
On Apostle M. Russell Ballard in 1994, “We will not lead you astray; we cannot”: Quinn, The Mormon Hierarchy: Extensions of Power, p. 368.
Affirmation member’s plea to disciplinary council on homosexuality: provided to the authors by the member after his excommunication.
Boyd K. Packer, “The Mantle is Far, Far Greater Than the Intellect,” speech delivered at the Fifth Annual Church Educational System Religious Educators’ Symposium, Brigham Young University, August 22, 1981; reprinted in BYU Studies, 21, no. 3 (1981): 259–277; BYU Studies reprint P1–76b (1995).
Dallin H. Oaks, “Reading Church History,” speech delivered at the Ninth Annual Church Educational System Religious Educators’ Symposium, Brigham Young University, August 16, 1985.
Text excerpt of James E. Faust statement after September Six excommunications: “Keeping Covenants and Honoring the Priesthood,” Sunstone 16:6, no. 92 (November 1993): 70.
Text of First Presidency and Quorum of the Twelve statement after the September Six excommunications: Sunstone, 16:6, no. 92 (November 1993) 72.
Eugene England reflecting on BYU: “An Interview with Eugene England,” Student Review, (April 10, 1998): 10–11.
Armand L. Mauss feeling “increasingly marginal”: Armand L. Mauss, The Angel and the Beehive, pp. xii-xiii.
CHAPTER 22. MORMONISM IN THE TWENTY-FIRST CENTURY
Analysis of intellectual and future trends by Thomas O’Dea: The Mormons, pp. 222–263.
Rodney Stark’s projections on LDS growth: 1) “Modernization and Mormon Growth: The Secularization Thesis Revisited,” in Contemporary Mormonism: Social Science Perspectives, edited by Marie Cornwall, Tim B. Heaton and Lawrence A. Young (Urbana: University of Illinois Press, 1994), pp. 13–23; 2) “The Rise of a New World Faith” in Latter-day Saint Social Life: Social Research on the LDS Church and Its Members, edited by James T. Duke (Provo, Utah: Religious Studies Center, Brigham Young University, 1998), pp. 9–27; 3) Stark’s The Rise of Mormonism. (New York: Columbia University Press, 2005).
Ex-Mormon Walter Kirn short story: “Mormon Eden,” The New Yorker (June 9, 1997): 88–97.
Michael Evenden reviewing Tony Kushner drama: Sunstone, 17:2 (September 1994): 55–64.
Jan Shipps on changing status of Mormonism in American culture: “The Mormon Image Since 1960,” paper presented at the Sunstone Symposium, August 1, 1998.
On Brazilian retention: Mark Glover, cited by Newell G. Bringhurst in “The Image of Blacks Within Mormonism as Presented in the Church News,” American Periodicals, 2 (Fall 1992): 120. The anonymous ex-missionary’s account was posted on the www.exmormon.org web site.
On black South African retention: Peggy Fletcher Stack, “African Culture Presents Challenges for Mormon Converts,” Salt Lake Tribune, April 4, 1998, reprinted in Sunstone 21:2, no. 110 (June 1998): 73.
On black retention in Columbia and Greensboro: Heidi Swinton, “Without Regard for Race,” This People (Summer 1988): 19–23, cited in Bringhurst, “The Image of Blacks Within Mormonism.”
Sociologists on membership retention: Tim B. Heaton, “Vital Statistics,” Encyclopedia of Mormonism, p. 1527; Lawrence A. Young, “Confronting Turbulent Environments: Issues in the Organizational Growth and Globalization of Mormonism,” in Contemporary Mormonism: Social Science Perspectives, pp. 55–61; Young on “indigenous expression” in Latin America, p. 60.
David G. Stewart Jr.’s self-published analysis: The Law of the Harvest: Practical Principles for Effective Missionary Work, posted at http://www.cumorah.com.
Packer’s “downward spiral” speech: http://www.jrcls.org/AnnualFiresides/cmF04.pdf
Twenty-three scholarly studies showing “ludicrous” forced correlation overseas: Armand L. Mauss, The Angel and the Beehive, pp. 206, 213–214. “Retrenchment” analysis: pp. 77–176.
Future Presidential Succession:
After Thomas S. Monson and Boyd K. Packer (see text), here as of June 2007 is the order of seniority by ordination into the Quorum of Twelve that will automatically determine other apostles’ succession to the church presidency, with ages in parentheses and brief biography:
L. Tom Perry (84)—Born in Utah; Utah State University finance degree; U.S. Marine service during World War II; vice president and treasurer of retail businesses in Idaho, California, New York, and of a Boston department store chain, Assistant to the Twelve before joining the Quorum.
James E. Faust (86)—Born in Utah, University of Utah B.A. and law degrees; served in the Air Corps during World War II; formerly a Salt Lake City attorney, Utah state legislator, and president of the Utah Bar Association; Second Counselor in the First Presidency since 1995, previously Assistant to the Twelve.
Russell M. Nelson (82)—Born in Salt Lake City; University of Utah M.D., University of Minnesota Ph.D.; cardiovascular surgeon, medical researcher, director of thoracic surgery residency at University of Utah, chaired thoracic surgery division at LDS Hospital, Salt Lake City; president of the Society for Vascular Surgery; Sunday School general president.
Dallin H. Oaks (74)—Born in Utah; BYU alumnus, University of Chicago law graduate, clerked for U.S. Chief Justice Earl Warren; University of Chicago law professor, president of Brigham Young University, Utah Supreme Court justice.
M. Russell Ballard (78)—Born in Salt Lake City; descendant of the martyred Hyrum Smith and grandson of two apostles; attended University of Utah; automotive, realty, and investment business career; president of the Toronto Mission; First Quorum of the Seventy.
Joseph B. Wirthlin (90)—Born in Salt Lake City; University of Utah business degree; president of a Utah trade association; president of the Europe Area; served in Sunday School general presidency and as Assistant to the Twelve.
Richard G. Scott (78)—Born in Idaho; engineering degree from George Washington University with postgraduate work in nuclear engineering at Oak Ridge, Tennessee; developed military and private nuclear power reactors; mission president in Argentina.
Robert D. Hales (74)—Born in New York City; University of Utah alumnus with Harvard M.B.A.; U.S. Air Force pilot; business executive, mission president in England, served in Sunday School general presidency and was the church’s presiding bishop.
Jeffrey R. Holland (66)—Born in Utah; BYU alumnus, with master’s and doctoral degrees in American studies from Yale; director of several college institutes, religious education dean and president at Brigham Young University, and church’s commissioner of education.
Henry B. Eyring (74)—Born in Princeton, N.J.; University of Utah alumnus, with Harvard master’s and doctoral degrees in business; Stanford University business professor, president of Ricks College (now BYU-Idaho), church commissioner of education.
Dieter F. Uchtdorf (66)—A German born in Czechoslovakia during World War II; educated in engineering and management; reached rank of senior vice president for flight operations and chief pilot with Lufthansa German Airlines, member of the Presidency of the Seventy.
David A. Bednar (55)—Born in California; B.A. and M.A. in communications from BYU; doctorate in organizational behavior from Purdue University; professor at Texas Tech; associate dean of business administration at University of Arkansas, president of Ricks College (now BYU-Idaho).