Francis (“Frank”) Hammond was not an average Mormon pioneer. After breaking his back working on a whaling ship off the coast of Siberia in 1844, he was set ashore on the island of Maui to heal. While there he set up shop as a shoemaker and learned the local language. Three years later, he converted to Mormonism in San Franciso, and in 1851 he was sent back to Hawaii as a missionary along with his new wife, Mary Jane. In the 1860s he returned to the islands as mission president.

Through all this, he and his wife kept extensive and fascinating journals, documenting their adventures on land and sea, as well as relations (some prickly) with fellow missionaries and non-Mormon caucasians and Hawaiians. Hammond established a Mormon gathering place on the island of Lana’i, and in the 1860s he traveled by stagecoach from Utah to the west coast with a satchel of $5,000 in gold coins to purchase the land that became the site in O’ahu of the LDS temple, church college, and Polynesian Culture Center.

Kail Lambert spends the summer after high school
graduation traveling the country, hoping to make it
all the way to San Francisco before returning home
to Illinois. However, a broken motorcycle leaves him
stuck in Idaho, where he surprises himself by falling
in love with the mountains and the local culture.
He converts to Mormonism and marries Charlene
Simmons—a perfect Mormon girl deeply dedicated
to her church.
After a fifteen-year hiatus in Arizona, Kail moves
his family back to Idaho to solve some unresolved
issues between his wife and God. What he and Charlene
find are shocking surprises beneath the surface
of every beautiful thing, from the Idaho mountains to
Charlene’s deceptively devout family.
Acclaimed author Jack Harrell creates a world
of complex and troubled characters, each seeking
happiness from a God simultaneously familiar and
mysterious, each wrestling with the doubts and eternal
optimism integral to their faith.

The author asks a big question: Who is responsible? One person in need of this information is Lon, who wonders why his marriage is falling apart. Lon thought his wife would re-initiate intimacy at some point. She doesn’t, and he sets out to find the man he thinks stands between them but only finds an apparition—and he still can’t fix his marriage.

In another story, the LDS prophet is drawn to s simpler time when he could wander out unnoticed and buy a candy bar. Church Security won’t let him outside on his own and Public Relations won’t let him wear anything but a suit and tie. Still, the impulse to be a regular guy for an afternoon is compelling. Can’t he make his own decisions? He can, but what are the consequences?

And then there’s Jerry, who passes three men in suits who are talking and laughing at the loading dock behind an LDS temple. One of them looks up, drops a cigarette and crushes it, then slips into a nearby car. Another man—someone who has made Jerry’s life miserable—taunts him, saying: “Jerry, your goodness is your enemy …and tell all your friends.” Who is responsible? Maybe it’s the author’s reverie that’s to blame, but his stories have a way of getting deep inside the psyche and haunting us.  

 Jacob Dennison believes that every good thing in life comes at a cost. His wife Pam’s miscarriage confirms that. Never mind that his boss at Food World has outrageous demands; that his father, a shady oil field equipment salesman, wants to make him a man in his own image. Never mind that his new friend Dwayne, a cunning drug dealer and occultist, wants nothing less than his discipleship. Jacob is willing to push beyond their expectations. His greatest struggle will prove to be his saving grace: he can follow only one voice—the one that speaks within him and drives him to the brink of ruin and ultimately a higher price than even he had imagined.

“This is a brilliant novel, written with language that crackles. The relationships are treated with force and poignancy. The power of the story is its authenticity and the character’s compelling conversion. He begins as a boy who refuses to accept responsibility, becomes the husband who longs for freedom, and at last the man who feels God’s grace in spite of himself and the self-destructive path that has beckoned to him with a siren’s allure. This brings a voice to Mormon literature that is clearly worth honoring.” —Marilyn Brown, author of The Wine Dark Sea of Grass

 Latter-day Saints were stunned in 1911 to learn that the interior of the Salt Lake temple had been secretly photographed and that perpetrators were demanding a $100,000 ransom for the photos. As church leaders considered their options, former University of Utah president James E. Talmage proposed that the First Presidency commission its own photos, which they did, authorizing Talmage to write his landmark House of the Lord. As the manuscript and photos were being readied for press, the presidency appointed the forty-nine-year-old educator to the Quorum of Twelve Apostles.

This was not the first time that Talmage had been of service to his church. As a geology professor, he was consulted about underground ventilation options for the Salt Lake Tabernacle and about the scientific evidence for organic evolution, which he cautiously promoted. At the church president’s request, Talmage also delivered a series of lectures on church theology which would form the basis for his later influential books.

Not that Talmage was unaccustomed to controversy. When his book, The Articles of Faith, first appeared, he was accused of “apostasy” and narrowly escaped church sanction. When he read from an advance text of Jesus the Christ in general conference, some leaders objected to the doctrinal content and had the offending paragraphs excised from the published conference proceedings.

Scholars have noted that much of Talmage’s work reflects the thinking of his day, particularly in his reliance on Frederick Farrar’s Life of Christ and in his portrayal of a so-called “Victorian Jesus.” But as James P. Harris observes, Talmage also “supplemented the biblical narrative with modern revelation” and produced “a source of information and inspiration to church members worldwide.”

The Essential James E. Talmage includes some of the apostle’s lesser-known works. For Talmage’s more popular writings, the editor has included relevant diary entries and material omitted from later editions. Readers will appreciate the process by which these seminal works were produced and the character of the man who composed them.

Charismatic and a polished public speaker, LDS President David O. McKay instilled devotion in church members around the globe. An avowed optimist, he maintained a lifelong “faith in mankind; they are God’s children.” His desire to share the Mormon gospel coincided with a deep need to protect the church from outside social pressures, leading him to adopt a nuanced yet politically conservative public image. Though his genial personality aided him in unifying church leadership, McKay’s dislike of interpersonal conflict allowed strong-willed colleagues to sometimes overshadow him. He personally disagreed with apostle Ezra Taft Benson’s advocacy for the right-wing John Birch Society, while allowing Benson and others to promote an extremely conservative political agenda in religious settings.

Similar hesitancy existed in McKay’s failure to lift the priesthood and temple ban against black Mormons. Governing during the height of the Civil Rights movement, he never fully reconciled his belief in human spiritual equality with the racial tensions of his era. The voice of his dedicated secretary Clare Middlemiss often guides the diary’s narratives, revealing not only the personal musings of the church prophet but tracking the birth and development of the modern LDS Church as a social, political, and economic entity.

 As illuminating as commentaries are, nothing conveys Joseph Smith’s character like his own unadulterated words. In his distinctive language—a mix of biblical and frontier idioms—and in his famously spontaneous humor, one can imagine him speaking and feeling the force of his charisma. Like Old Testament prophets, he was alternately contemplative and poetic, animated and surprisingly earthy.

Previous, popular editions of Smith’s speeches and writings have edited out the extemporaneous complexities, as well as any deviations from present-day doctrines. Recent academic publications, for their part, have too often camouflaged the text in scholarly apparata. By contrast, this volume brings together a sampling of the prophet’s thinking from New York to Illinois in a complete, unabridged form, utilizing the earliest known sources, without excessive footnoting or commentary. No attempt is made to harmonize disparate, conflicting ideas. Readers can trace the developing, revelatory unfolding of ideas for themselves. They can also enjoy the text without reference to any interpretative agenda. In other words, The Essential Joseph Smith is readable and reliable. Bracketed material and punctuation are added where needed, but the text otherwise speaks for itself. These are Joseph Smith’s own words, his most essential messages.

 Any Latter-day Saint who has ever defended his or her beliefs has likely addressed issues first raised by Eber D. Howe in 1834. Howe’s famous exposé was the first of its kind, with information woven together from previous news articles and some thirty affidavits he and others collected. He lived and worked in Painesville, Ohio, where, in 1829, he had published about Joseph Smith’s discovery of a “golden bible.” Smith’s decision to relocate in nearby Kirtland sparked Howe’s attention. Of even more concern was that Howe’s wife and other family members had joined the Mormon faith. Howe immediately began investigating the new Church and formed a coalition of like-minded reporters and detractors. By 1834, Howe had collected a large body of investigative material, including affidavits from Smith’s former neighbors in New York and from Smith’s father-inlaw in Pennsylvania. Howe learned about Smith’s early interest in pirate gold and use of a seer stone in treasure seeking and heard theories from Smith’s friends, followers, and family members about the Book of Mormon’s origin. Indulging in literary criticism, Howe joked that Smith, “evidently a man of learning,” was a student of “barrenness of style and expression.” Despite its critical tone, Howe’s exposé is valued by historians for its primary source material and account of the growth of Mormonism in northeastern Ohio.

Howe’s poems are Western but unmistakably modern, drawn from the astute observation of humanity of both rural and urban settings. Her weekly commute from the heart of Sanpete County to Utah Valley causes her to reflect on her culture and to contemplate recent events as she winds through the long, broad canyons. She sees an occasional deer chased from the road, pinyon jays, and magpies. She thinks about death, marriage, blood, and yes, even the dreamy (and occasionally steamy), country girl’s attraction to men.

In her verse, she journeys into the psyche of several women: Charles Dickens’s wife Catherine; Charlotte Brontë; an Argentine woman who unknowingly carried a fetus for several years; a woman whose pet snake tried to squeeze her to death. She recalls the rhododendrons of Kew Gardens, the house of Shakespeare’s grandmother, the sheep of Ireland, and the dogs of the Sierra Madres, but mostly she writes about the Mountain West and her home there.