(cross-posted at Religion in American History)

(cross-posted at Religion in American History)

Over at Dialogue: A Journal of Mormon Thought‘s website, the editors have posted a discussion (moderated by Susanna Morrill, associate professor of religious studies at Lewis and Clark College) between noted historians and scholars of religion Richard Lyman Bushman and Robert Orsi. Bushman and Orsi reflect on the potential Orsi’s approach to “supernatural presence” and “abundant events” in modern Catholicism holds for scholars of Mormonism. (more…)

Below are this year’s Mormon History Association award winners. Juvenile Instructor bloggers are identified in blue.

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As most of our readers probably know, the Mormon History Association’s annual conference will be held next week in St. George, Utah. The program looks great, and a number of JIers will be presenting and participating. I look forward to hearing great papers, catching up with old friends, and hopefully making new ones. For those students who plan on being there, make sure to attend the student reception on Friday evening after the awards banquet at 9:15 pm; it’s a great place to relax and meet other young scholars studying Mormon history–plus there’s free food and door prizes. (more…)

Behold here is the agency of man, and here is the condemnation of man: Because, that which was from the beginning is plainly manifest unto them, and they receive not the light.

-Revelation to Joseph Smith, May 6, 1833 (Doctrine & Covenants 93:31)

“Agency” is a buzzword prominent in both of the worlds that I, and other Mormon historians, inhabit on a day-to-day basis. Within the world of Mormonism, the word signifies a central tenet of Latter-day Saint theology, one that receives regular and sustained attention from church leaders and in Sunday School curriculum. In the historical profession, meanwhile, “agency” has been labeled “the master trope of the New Social History”—signifying the collective efforts of social historians to rescue from the dustbins of history the lives and stories of marginalized figures, including especially African American and Indian slaves, women from all walks of life, and others who left behind few written records and lived otherwise unremarkable lives.[1]

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Steven Harper passed along the following note and requested we post it at JI:

The Department of Church History &  Doctrine at BYU is hosting a breakfast on Friday 27 May  at 7 AM, before Professor Reeve’s talk at MHA.  Join us at the Hilton Garden Inn, adjacent to the Dixie Center where the MHA meetings will convene.

We wish to cast a broad invitation to all who may be interested in joining the Dept. faculty and would like to ask questions, learn about dissertation grant and adjunct teaching opportunities, etc.  There are no obligations.  We hope that if you’re interested and able that you’ll join us.

David F. Holland. Sacred Borders: Continuing Revelation and Canonical Restraint in Early America. New York: Oxford University Press, 2011. 275pp. + index.

We spend a lot of time at this blog considering how Mormonism fits within larger frameworks in American religious history and what it uniquely reveals about the shape and contours of that past. Among the most obvious answers to the latter consideration is Mormonism’s prophetic tradition, with its adherence to a belief in continuing revelation and an expanded (and expanding) canon of scripture. In trying to tackle the complicated question of whether Mormonism can be accurately described as “Protestant” in any meaningful sense on a recent post, among the most significant reasons for those who answered “no” was Mormonism’s claims to revelation and scripture beyond the bounds of the Old and New Testaments.

But just how unique is Mormonism in this regard? What precedents are there in the American past for such beliefs and how do Mormon prophets and scriptures fit within the larger history of the (more…)

I recently finished reading S. Scott Rohrer’s Wandering Souls: Protestant Migrations in America, 1630-1865, a useful and readable overview of several different religious communities whose migrations to and within colonial British North America and the United States shaped American history in ways often ignored by historians of immigration.

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This is a reminder that the deadline for submitting an entry for any of the annual awards from the Mormon History Association is fast approaching (submissions for each category must be received by February 15, 2011 at the respective email addresses indicated in the linked post).

For those students out there, please do submit your work for consideration in the Juanita Brooks Undergraduate and Graduate Paper Awards—someone needs to dethrone Matt Bowman. (more…)

I recently opined on the benefits of situating the rise of Mormonism within the larger historical context of the (late) early modern Atlantic world. I would like now to briefly outline one example of what such an approach might look like.  (more…)

The Mormon History Association is pleased to announce the following award competitions, including the new Silver Award for Mormon Women’s History. Submissions for each category must be received by February 15, 2011 at the respective email addresses indicated below. (more…)

I recently finished reading Protestant Empire, Carla Pestana’s rich survey of the role religion played in the establishment and development of the British Atlantic world in the seventeenth and eighteenth centuries. (more…)

The Provo Tabernacle caught fire this morning at 2:45 am (Mountain Time) and is still currently up in flames. The major newspapers aren’t reporting on the fire yet, and the cause of the fire is still unknown at this point.

According to abc4.com, “Provo Fire Battalion Chief Lynn Scofield says the part of the roof has collapsed, and the fire has spread to most of the building.  He says there’s a chance that the building will be a total loss.”

This makes me sick, as the Tabernacle is a really beautiful building with significant historical meaning. Construction began in 1883, and although it was not completed until 1898, the Church’s General Conference was held in the building in 1886 and 1887. Attending Stake Conference there and driving by on a daily basis stand out among the many good memories from the six years I spent living in Provo.

[I rushed to get this post up this morning before leaving the house. I see now that Ardis also posted on this early this morning at Keepapitchinin and her post contains links to the several news organizations reporting on it now.]

Stephen C. Taysom. Shakers, Mormons, and Religious Worlds: Conflicting Visions, Contested Boundaries. Bloomington: Indiana University Press, 2010. xvi + 263 pp. Notes. Bibliography. Index. $34.95. Cloth.

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For those of you like me who reside outside of the Mormon corridor and were unable to make it to Logan for last night’s annual Leonard J. Arrington lecture, head on over to Life on Gold Plates for Blair Hodges’s notes on the presentation from Susan Arrington Madsen and Carl Arrington. Here’s a preview to entice you: (more…)

Last year in a post here at JI, I explored the worship patterns of Latter-day Saints living in the American South at the turn of the twentieth century. I suggested that often times these ungathered Mormons, left to wade the waters of Mormonism on their own, without an ordained priesthood holder and consequently any real semblance of standard church organization and a regular meeting schedule, would often “supplement their Mormon worship by attending other denominations’ worship meetings in between visits from the itinerant elders.” Some Mormons thus attended Methodist camp meetings and Baptist church services on any given Sunday, though they retained their belief in the Mormon message and their membership as Latter-day Saints. (more…)

(This CFP was previously posted here in June. This is a reminder as the deadline quickly approaches)

Call for Papers

War and Peace in Our Time:

Mormon Perspectives (more…)

I recently came across a comment—made in passing and surely intended as nothing more than a kind compliment—that a young graduate student, not a Latter Day Saint (in any of its denominational manifestations) whose research focuses in part on Mormonism, was “the next Jan Shipps.” Such high praise got me thinking exactly what such a statement might mean, and (while it was indeed a compliment to this graduate student) whether Mormon Studies needs or wants another Jan Shipps. Let me explain. (more…)

I recently moved, and in the process spent some time going through the several boxes of papers (consisting mostly of photocopies of archival documents, papers written for courses as both an undergrad and grad student, and old syllabi) I’ve accumulated over the last few years. (more…)

As promised, former JI blogger Elizabeth has teamed up with two other bright and thoughtful young historians of American religion to create a new and sorely needed blog. We are pleased to announce and endorse Scholaristas, a blog devoted to the study of women’s religious history by women. The bloggers describe themselves and their blog as follows:

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