I am a PhD student in the department of history at the College of William & Mary whose research focuses on evangelical religion in the early modern Atlantic world. Within the realm of Mormon studies, I am interested in the intellectual and cultural origins of Mormonism and its early converts, lived religion, the experience of "ungathered" Latter-day Saints, and the confluence of race and religion in the Mormon past and present. I also blog at Religion in American History.
For those of you not familiar with it, the Center for the Study of Religion & American Culture, headquartered at Indiana University-Purdue University Indianapolis (IUPUI), is a leading “research and public outreach institute that supports the ongoing scholarly discussion of the nature, terms, and dynamics of religion in America.” Among others things, they sponsor and host academic conferences, publish the bianual Religion and American Culture: A Journal of Interpretation, and host a seminar for Young Scholars in American Religion (whose roster of mentors and seminarians reads like a who’s who of the best and brightest in the field). (more…)
“We Latter-day Saints are Methodists, as far as they have gone, only we have advanced further.” -Joseph Smith to Peter Cartwright
I’ve argued elsewhere that the above quote encapsulates how many Methodist converts to early Mormonism understood their new religion. The more I study the trajectory of Methodism in antebellum America and the beginnings of Mormonism, the more I’m convinced that the statement also highlights an actual historical truth. In matters of ecclesiology, theology, and liturgy, early Mormons—whether consciously or not (and I think there’s some of both going on)—took a concept originated and/or popularized by Methodists and went one step further, thus simultaneously building on and challenging the foundation from which the new religion sprang. For this reason, among others, I think a close reading of Mormon texts—including scriptural texts—that pays particular attention to Methodism’s discursive community can yield important insights into the Mormon past. (more…)
A friend of mine excitedly posted a link the other day on facebook with the accompanying note that “Warren G. Harding’s recipe for waffles is freely available on Google books.” The link took me to a 1922 cookbook entitled The Stag Cook Book, Written for Men By Men (or, alternately, as the cover to the right shows, with the slightly different subtitle A Man’s Cook Book for Men). Dedicated to “That Great Host of Bachelors and Benedicts Alike, who at one time or another tried to ‘cook something’; and who, in the attempt, have weakened under a fire of feminine raillery and sarcasm, only to spoil what, under more favorable circumstances, would have proved a chef-dœvre,” it reminded me of Tona’s fascinating and fun post from last week on “etiquette and advice manual[s] updating 19th and early 20th century counsel for the 21st century man.” Here, I realized, was a very real example (if one in which the author/editor’s tongue was planted firmly in his cheek) of the sort of literature artofmanliness.com tries to update for the 21st century.* And it didn’t disappoint. In addition to Warren G. Harding’s waffle recipe (in which we learn that “President Harding is a staunch upholder of the gravy school and likes his in the form of creamed chipped beef”—none of that sissy honey or maple syrup for the ringleader of the Ohio Gang), we’re also given access to Charlie Chaplin’s steak and kidney pie speciality and Houdini’s scalloped mushrooms and deviled eggs. So what does any of this have to do with Mormon history, you ask? Well, among the other contributors to the volume was Mormon senator Reed Smoot, who provided his peach cobbler recipe. Without further ado, here it is in all of its sugary goodness: (more…)
Not even a Catholic blessing could save Manti Te’o and the dying pop-culture Mormon moment he represents. (source: Wall Street Journal)
[cross-posted at Religion in American History]
On Monday afternoon, just hours before the Alabama Crimson Tide blew out the Notre Dame Fighting Irish in the BCS National Championship football game, Peggy Fletcher Stack posted a short note at the Salt Lake Tribune‘s Following Faith blog on the Catholic pregame rituals of ND.
Specifically, Stack drew readers’ attention to the Mormon story embedded within a fuller exploration of that subject at the Wall Street Journal: Star linebacker, Heisman Trophy runner-up, and devout Mormon Manti Te’o joins his teammates in “attend[ing] a Catholic Mass, receiv[ing] ‘a priest-blessed medal devoted to a Catholic saint,’ and ‘kiss[ing] a shrine containing two slivers Notre Dame believes came from Jesus’ cross.’” He was even photographed receiving a blessing from Notre Dame president emeritus Father Theodore Hesburgh (a blessing Te’o reportedly sought out). Football team chaplain Father Paul Doyle explained that Te’o has privately told him that “he feels supported here [at Notre Dame] in his Mormon religion.”
All of this immediately brought to mind some of my previous thoughts on Mormon supplemental worship, in which Latter-day Saints supplement their Mormon activity by attending other Christian church’s services (a habit that dates back to at least the late nineteenth century). While the example provided by Te’o is clearly part of that larger historical tradition, it also strikes me as unique for a couple of reasons: (more…)
For those unable to attend this year’s annual American Historical Association held in New Orleans last week, Twitter is a godsend, and on Saturday night, the site was all abuzz as Laurie Maffly-Kipp, professor of Religious Studies at UNC-Chapel Hill, delivered the presidential address at the annual meeting of the American Society of Church History. Entitled “The Burden of Church History,” Maffly-Kipp’s address was a call to members of the ASCH to not abandon church history as the field of American religious history moves further away from institutional histories in pursuit of histories that analyze spirituality and deconstruct the meaning of religion. I’ve yet to read the entire address, but Elesha Coffman has posted a helpful summary and insightful response at Religion in American History that I encourage all to read. (more…)
I’ve watched with interest the ongoing debates this week over the proposed “Wear Pants to Church Day” spearheaded by a group of Mormon feminists. I’ve little desire to wade into the treacherous waters that conversation has become, but thanks to our resident Strangite expert Robin Jensen, I now know that the history of Mormon women and the controversial wearing of pants extends back much earlier than the late 20th century. (more…)
From William and Mary graduate student and friend of JI Spencer Wells:
It’s hard to believe that it’s been five years since that fateful day at J-Dawgs when five lowly BYU students decided to start a blog devoted to the academic study of Mormon history. Yup, that’s right. The Juvenile Instructor turns 5 today. We’ve added new bloggers (there’s 25 of us now! 25!), regretfully said goodbye to a couple of others, and grown and developed and (hopefully) improved during that time. I’ll offer my own belief that the JI is bigger and better and stronger than it’s ever been. And a lot of that has to do with you, our readers. Among the most regular comments I hear from people about the JI is how much they appreciate and enjoy the quality of conversation that goes on in the comments section, and I tend to agree. For those that have been with us since the beginning, thanks for sticking around. And for those who only recently found the blog, thanks for stopping by. We hope you’ll visit often. (more…)
In March of this year, the newly rebranded BYU Studies Quarterly published an article I wrote entitled “Mormonism in the Methodist Marketplace: James Covel and the Historical Background of Doctrine and Covenants 39–40.” The article, which began as a short and poorly-written blog post here at JI a few years earlier, represented the culmination of a year in the archives pouring through manuscript sources and rolls and rolls of microfilmed newspapers and church records from three different Methodist churches (assisted by the indefatigable staff at the United Methodist Archives and History Center in Madison, New Jersey), piecing together the life and preaching career of a man I initially knew next to nothing about. It also represented the culmination—or so I thought at the time—of my research on connections between Methodism and early Mormonism. I’d moved on to what I imagined at the time as an entirely unrelated project: my dissertation, which examines the growth and development of Methodism in North America and the Caribbean from 1760 to 1815. (more…)
I suspect that most readers of John Turner’s Brigham Young: Pioneer Prophet (and consequently, most readers of this roundtable) are interested primarily in the final thirty years of Young’s life, or at least some aspect of it. It was during that time, after all, that the most obviously exciting, controversial, and significant events in Brigham Young’s own life and the church that he led occurred; it was during that time that Young became the pioneer prophet the book sets out to describe and analyze. (more…)
For our Utah readers, friend of JI and author of the recently-released Brigham Young: Pioneer Prophet John Turner will be speaking about his book at locations along the Wasatch Front. If you’re around, be sure and make it a point to attend. Here’s the schedule: (more…)
The latest issue of Religion and American Culture arrived in the mail several weeks ago, and swamped with a thousand other things to read, I tossed it on my bedside table and promptly forgot about it. While cleaning in preparation for the arrival of visitors last weekend, I pulled the issue out from under a stack of library books and scattered, semi-coherent dissertation notes I scribbled down in the middle of the night while laying in bed and quickly glanced at the table of contents. I was pleasantly surprised to see an article on Mormonism, and even more pleased when I saw that Thomas Simpson was the author. (more…)
Earlier this week, Max Mueller posted at Peculiar People some thoughtful reflections on non-Latter-day Saint historians of Mormonism and their role as “friendly critics” to Mormons and Mormonism. He used recent op-eds authored by Helen Radkey and John Turner on proxy baptisms and Mormonism’s history of racial exclusion, respectively, to frame his argument. It’s well worth reading and recommended to all JI readers.
To whom it may concern:
I’m thrilled that you’ve taken an interest in Mormon studies. I think that there is much interdisciplinary work to be done in this emerging (sub)field and welcome the perspectives you bring from your own discipline. There seems to be some confusion on your end, though, about what historians do. Let me try and assuage your concerns by assuring you of two things: (more…)
Highest MHA award
Leonard J. Arrington Award
William G. Hartley—citation attached (more…)
Just a reminder to our readers that next weekend (June 28-July 1) in Calgary, Alberta, Canada, the Mormon History Association will be holding its annual conference. There’s a number of fantastic panels, papers, and sessions dealing with a whole range of fascinating topics. A number of JIers are on top to present, as are many friends of JI. It should be a great conference and I hope to see many of you there. Be sure and introduce yourself if you’re a reader and we’ve never met. (more…)
Mormonism has a complicated relationship with Protestantism. It also has a complicated relationship with the United States of America. If Mitt Romney’s impending nomination as the Republican candidate for President has done nothing else, it has reinforced in my mind that complexity. It was with sincere appreciation, then, that I read Ben Park’s timely article in the latest issue of Dialogue. No, Ben’s essay does not address Mitt Romney. But it does examine Mormonism’s historical relationship with both the American nation and its Protestant establishment. (more…)
Mortensen, Joann Follett. The Man Behind the Discourse: A Biography of King Follett. Salt Lake City: Greg Kofford Books, 2011.
A few weeks ago, a friend at church noticed the book I’d brought along with me that day and asked about it. Showing him the cover, he immediately responded, “King Follett? Is there enough information to write a full-length biography?” At that point, I’d only read the first few chapters, and wasn’t sure how to answer. I finally finished the book a couple of days ago, but I’m still a little unsure about my answer.
King Follett, an early convert to Joseph Smith’s Church of Christ whose name is familiar to modern Mormons because of its rhetorical association with one of Smith’s most famous sermons, left behind no written record. No journal and next to no correspondence have survived. And posthumous biographical summaries offer little more than the most basic information about his life. With that in mind, Joann Follett Mortensen has accomplished a wonderful feat, gathering together the scattered references to her third great-grandfather (passing mentions in LDS church records, legal and public documents, and occasional (and almost always brief) references in the diaries and journals of his fellow Latter-day Saints) and turning it into a comprehensive and lengthy history (468 pp. + 4 appendices, a bibliography, and index) of King Follett and his immediate family. (more…)
I was pleased to learn this week that the late Manning Marable’s exhaustive biography of Malcolm X, Malcolm X: A Life of Reinvention, was awarded this year’s Pulitzer Prize in History. Thoroughly and thoughtfully revisionist, Marable’s account of Malcolm X’s life challenges much of what is presented in The Autobiography of Malcolm X, a now classic piece of 20th century American literature that has popularized a particular view of the Nation of Islam minister and his role in the Civil Rights, Black Muslim, and Pan-African movements. Deconstructing the Autobiography (which was published posthumously and, as Marable highlights, heavily edited by “co-author” Alex Haley), Marable then reconstructs the life of the man born Malcolm Little, utilizing a wealth of primary sources, including letters, diaries, interviews, and even FBI files. It is a fascinating biography and well worth the read for anyone interested in the life of this controversial figure.
It also provides a captivating account of the Nation of Islam’s rise in mid-20th century America. The NOI—a somewhat militant Black Nationalist sect that emerged in Great Depression-era Detroit and Chicago—was founded by the mysterious Wallace D. Fard but grew to national prominence under the leadership of Elijah Muhammad in the mid 20th century, when Malcolm Little converted and quickly rose to prominence as a talented preacher and recruiter. Later, Malcolm grew disillusioned with Muhammad’s leadership and left the NOI. His inability to leave it alone, though, ultimately led to his assassination in February 1965 at the hands of NOI henchmen. (more…)
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Some of you may have already seen the new column at Patheos.com’s Mormon Portal launched last week. The brainchild of two JI bloggers, Peculiar People aims to provide “commentary on culture, politics, the humanities, sports, the arts, and so on through the lens of Mormonism.” Featuring a talented team of contributors—including our own Ben P, Matt B, Ryan T, Max M, and myself, along with present and prior JI (guest) bloggers Rachel Cope, Heidi Harris, Rachael Givens, and David Howlett and a whole slew of other brilliant scholars of Mormon history and culture (Patrick Mason, Susanna Morrill, Taylor Petrey, Richard Livingston, Kate Holbrook, Seth Perry, Xarissa Holdaway, Emily Belanger, and Alan Hurst)—the column will appear twice weekly (Monday and Wednesday). We hope to attract both Mormon and non-Mormon readers, and invite those of you who follow JI regularly to check in over there occasionally, too. (more…)
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