There are 100,000 Baha’is in the United States, about five million worldwide including a significant population in Iran, their country of origin. They are also the most persecuted minority in Iran, where they are accused of being heretics by the Shi’i establishment.

In fact, Baha’i draws on a diverse heritage that encompasses both East and West. Reflecting their Islamic roots, they observe daily prayers and the reading of sacred texts; a month of fast; pilgrimage to Haifa, Israel, where the religion’s relics are preserved; and abstinence from alcohol. They face toward their prophet Baha’u'llah’s resting place when praying, which is reminiscent of Muslims facing Mecca to pray.

In other ways, the Baha’i religion has dissociated itself from orthodox Shi’ism. Adherents avoid communal prayer, reject the idea of a professional clergy, promote gender equality, and devote a great deal of attention to education, health care, and environmental issues. They work actively through the United Nations system to promote their view of a new world order of peace and harmony that they feel will one day unify humankind across all nations, races, and religions.

 Unraveling the complexities of Joseph Smith’s character and motives is difficult, but before the puzzle can be solved, all the pieces must be gathered and correctly interpreted. Parts of the picture are still missing only because they have been overlooked, ignored, or mishandled—pieces which reveal previously hidden features of Smith’s complex, conflicted, and gifted personality.

Some of the contributors to this anthology look at the religious side of the prophet and explore his inner, spiritual world. Others look at secular issues. Some view the relevance of his activity as a treasure seer since this is one part of the puzzle that has not been fully investigated by Mormons generally.

In pursuing the prophet puzzle, contributors seek to understand Joseph Smith, not to judge him, knowing that he is an enigma for believer and skeptic alike. As non-Mormon historian Jan Shipps, a contributor to this collection, observes, “The mystery of Mormonism cannot be solved until we solve the mystery of Joseph Smith.”

Contributors include Thomas G. Alexander, Robert D. Anderson, Gary James Bergera, Newell G. Bringhurst, Richard L. Bushman, Eugene England, Lawrence Foster, Ronald V. Huggins, Lance S. Owens, Karl C. Sandberg, Jan Shipps, Joseph Smith, Susan Staker, Alan Taylor, Richard S. Van Wagoner, Dan Vogel, and Steven C. Walker.

 The author of several dozen seminal treatises on Mormon doctrine, Orson Pratt (1811-81) produced a library of spirited and thoughtful expositions and defenses of the LDS church that charted the course for all subsequent church theologians.

Born in Henderson, New York, Pratt was a contemporary of Joseph Smith, who, like his successor Brigham Young, often depended on Pratt’s rhetorical skills and scientific eclecticism in presenting the Mormon message to the outside world. Since Pratt was a member of the leading Quorum of Twelve Apostles, many of his works were published in pamphlet form for proselytizing purposes. His rudimentary mathematical talents were also relied on to help navigate the first party of pioneers to the Great Salt Lake Valley. He was the first Mormon to enter the valley—three days before Young.

A stubborn and fiercely independent intellectual, Pratt also clashed with Smith over polygamy and with Young over the nature of God and the origin of the soul. Their arguments eventually led Young in 1875 to demote him within the quorum, reducing his chances of succeeding to the church presidency. Pratt suffered from diabetes, and his final years were plagued by illness. He died in Utah at the age of seventy. Nevertheless, his influence has continued.

Pratt was the first to write and publish an account of Smith’s famous “first vision,” and he authored one of the earliest confessions of Mormon doctrine, which Smith later used in composing his own “Articles of Faith.” Pratt edited the Latter-day Saints’ Millennial Star, The New York Messenger, The Seer, and The Prophetic Almanac, the latter consisting of astrological observations, folk wisdom, theological essays, and one of the first LDS statements that humans could become gods.

Pratt’s most controversial speculation was that atoms, then thought to be indestructible and indivisible, were intelligent, self-conscious, sentient, self-propelled particles which bonded together to form colonies in the shape of plants, minerals, animals, humans, and gods, and which were tutored over time in the “great school of the universe.” His writing was thus a unique blend of biblical and pseudo-scientific philosophy. Twentieth-century reprints of his works have tended to overlook his more controversial ideas and emphasized the less radical ones. In the present compilation, care has been taken to remain faithful to the originals, leaving nothing out.

The decades framing the turn of the twentieth century constituted a period of progressive optimism, of increasing faith in science and technology, and of character-building education—vividly illustrated in the founding of Christian Science, for example, and in the Latter-day Saint magazine, the Improvement Era.

In keeping with the times, it is not surprising that former professor of chemistry and university president John A. Widtsoe was called to the LDS Quorum of Twelve Apostles in 1921. An inheritor and promoter of “reasonable” religion, his popular book, Joseph Smith as Scientist, and his influential LDS Melchizedek priesthood manual (later released as a book), Rational Theology, underscored his and other Mormon leaders’ positivist assumptions about the world—that science was good, that Mormonism would be proven true, and, drawing from Herbert Spencer’s application of evolution to ethics, that society would be perfected.

Like Widtsoe’s secular books (published nationally and internationally by Macmillan, Webb, and J. Wiley & Sons), Rational Theology would enjoy multiple printings domestically and several foreign translations. Although his other church writings (Evidences and Reconciliations, The Gospel in the Service of Man, Guide Posts to Happiness: The Right to Personal Satisfaction, and others) proved to be influential, none so thoroughly summarized his embrace of science and Mormonism as Rational Theology.

John Andreas Widtsoe was born in Dalöe, Island of Fröyen, Norway, in 1872. He immigrated to Utah in 1883 and graduated from Brigham Young College in 1891 and from Harvard with high honors in 1894. Widtsoe married Leah Eudora Dunford, daughter of Susa Young Gates, in 1898 and had seven children. In 1899 he was awarded a Ph.D. with high honors from the University of Göttingen, Germany. He both taught at and served as president of Utah State Agricultural College and the University of Utah. He was elected to the Victoria Institute in England, an honor received by only one other Mormon scholar—James E. Talmage. Widtsoe served as editor of the Improvement Era and wrote more than thirty books, including religious, autobiographical, and professional publications. His essay on LDS temple worship has been included in the new edition of The House of the Lord: A Study of Holy Sanctuaries Ancient and Modern. He was an apostle from 1921 until his death in 1952.

My first impression in reading this text was that it was rightly named in its title. Indeed the author intends to lead the reader through an exploration of a book that he describes as an imperfect book, and does so in a way that enables the book to speak for itself. Given the fact that so many approach the Book of Mormon through lenses already adjusted to read the text for apologetic purposes, I found the author’s engagement of the Book of Mormon to be respectfully and critically refreshing. Feeling unable to rely on historians, archeologists, self-designated authorities, or others with sure knowledge of the Book of Mormon, the author turns to the book itself for what it might reveal about itself. Rather than turning to external evidences to vindicate the central claims of the Book of Mormon, the author invites the reader to explore internal evidences to be discovered in the book itself. He does this while engaging a broad range of contemporary scholarship.

Dale E. Luffman, Association for Mormon Letters