A compelling history of the 1846 Mormon expulsion from Illinois that exemplifies the limits of American democracy and religious tolerance.

When members of the Church of Jesus Christ of Latter-day Saints (known as Mormons) settled in Illinois in 1839, they had been persecuted for their beliefs from Ohio to Missouri. Illinoisans viewed themselves as religiously tolerant egalitarians and initially welcomed the Mormons to their state. However, non-Mormon locals who valued competitive individualism perceived the saints‘ western Illinois settlement, Nauvoo, as a theocracy with too much political power. Amid escalating tensions in 1844, anti-Mormon vigilantes assassinated church founder Joseph Smith and his brother Hyrum. Two years later, the state expelled the saints. Illinois rejected the Mormons not for their religion, but rather for their effort to create a self-governing state in Nauvoo.

Mormons put the essential aspirations of American liberal democracy to the test in Illinois. The saints’ inward group focus and their decision to live together in Nauvoo highlight the challenges strong group consciousness and attachment pose to democratic governance. The Saints and the State narrates this tragic story as an epic failure of governance and shows how the conflicting demands of fairness to the Mormons and accountability to Illinois’s majority became incompatible.

The most complete overview and assessment of Mormon village studies available, this volume extends the canon twofold. First, it presents a rich composite view of nineteenth-century Mormon life in the West as seen by qualified observers who did not just pass through but stopped and studied. Second, it connects that early protoethnography to scholarly Mormon village studies in the twentieth century, showing their proper context in the thriving field of community studies. Based mostly on nine famous travelers’ accounts of life among the Mormons, including Richard Burton, Elizabeth Kane, Howard Stansbury, John Gunnison, and Julius Benchley—Bahr’s volume introduces these talented observers, summarizes and analyzes their observation, and constructs a holistic overview of Mormon village life. He concludes by tracing the rise and continuity of Mormon village studies in the twentieth century, beginning with Lowry Nelson’s 1923 research in Escalante, Utah. Over the following three decades, the genre expanded beyond Nelson and his students, becoming more sophisticated and interdisciplinary; by the mid-1950s it was a subfield within the respected arena of community studies. Researchers continued to study Mormon communities in the following decades and into the twenty-first century.

Unlike most Mormon histories, Saints without Halos is a treatment of the human, rather than institutional side of Mormon history. Through the fascinating experiences of seventeen Latter-day Saints, Leonard J. Arrington and Davis Bitton sketch Mormonism from its earliest beginnings to modern times. These are Saints presented not as objects of veneration, but as "human beings who, like the rest of us, struggle to be worthy of the title Latter-day Saint." Two were apostles. One was an enthusiastic supporter and friend of Joseph Smith, who eventually left the main body of the Church to lead his own band to Texas. The other was a link in the chain of a renowned Mormon family whose positions in the leading councils of the Church span virtually the entire history of Mormonism. The other fifteen individuals, except for one colorful non-Mormon advocate, are "ordinary" Latter-day Saints-faithful members who helped realize the vision of their prophetic leaders: a personal friend of Joseph Smith, missionaries and converts, a plural wife, an Indian woman, a widowed immigrant, pioneers and philosophers, bishops and blacksmiths, and even a historian. In this book, the authors of The Mormon Experience draw on their vast knowledge of Mormon diaries and other first-hand accounts to disclose the rich diversity of Mormonism as well as its unity of purpose.

Ministerial training was an early goal of Mormonism. The priesthood-led institution called the School of the Prophets, established in Kirtland, Ohio, in 1833, was basically a divinity school for prospective missionaries. However, topics of study included, instead of prophecy and revelation, penmanship, English grammar, arithmetic, philosophy, literature, government, geography, and history. For seven weeks there was even a course in Hebrew, but it was discontinued. Still, it was in this setting that Joseph Smith received his revelation on diet and health and some of the spiritual manifestations associated with the Kirtland temple dedication. Brigham Young re-established the school in the Salt Lake Valley in 1867; his successor, John Taylor, resuscitated it for a while in 1883. Young’s emphasis was theology, first as an appendage to Deseret University, and then as a separate institution. Presented here for the first time are all available minutes for the Utah period.

Winner of the Herbert Feis Award from the American Historical Association and named one of the best religion books of the year by Publishers Weekly, D. Michael Quinn's Same-Sex Dynamics among Nineteenth-Century Americans has elicited critical acclaim as well as controversy. Using Mormonism as a case study of the extent of early America's acceptance of same-sex intimacy, Quinn examines several examples of long-term relationships among Mormon same-sex couples and the environment in which they flourished before the onset of homophobia in the late 1950s.
 

 In the mid-1800s San Bernardino emerged as one of the largest settlements in southern California. It surpassed Pueblo de los Angeles and San Diego in grain and lumber yields and boasted a burgeoning cattle industry and promising wine vineyards. But as a Mormon commune–the farthest outpost in Brigham Young’s Rocky Mountain empire–the colony was threatened, and finally abandoned, in 1857 during the Utah war with the United States.

From the beginning, Young had misgivings about the colony. Particularly perplexing was the mix of atypical Latter-day Saints who gravitated there. Among these were ex-slave holders; inter-racial polygamists; horse-race gamblers; distillery proprietors; former mountain men, prospectors, and mercenaries; disgruntled Polynesian immigrants; and finally Apostle Amasa M. Lyman, the colony’s leader, who became involved in spiritualist seances.

Despite Young’s suspicions, when he issued the call to relocate to Utah, two-thirds of the city’s 3,000 residents dutifully obeyed, leaving behind their cumulative fortunes and a city stripped of its regional economic standing. Recounting this remarkable story, Edward Leo Lyman skillfully interweaves the most intriguing details about the setting and chain of events, emphasizing both the significance and irony of this diverse legacy.

If cosmology connotes an understanding of the structure of both a physical and a transcendent universe, contends Erich Robert Paul, it is virtually impossible to understand Mormonism outside the dimensions of cosmological thinking. This unique study examines how Mormonism shaped its cosmic vision by using and developing cosmological ideas, and what this process says about science, religion, and Mormonism itself.
 

The 220 letters selected for this book offer a fresh and intimate encounter with Juanita Brooks, one of the most influential historians of Utah and the Mormons. Born and raised in the small and remote agricultural village of Bunkerville, Nevada, Brooks lived most most of her life in St. George, Utah, and rose to prominence following the 1950 publication of her landmark book, The Mountain Meadows Massacre. Her unwavering commitment to honest scholarship continues to inspire younger generations laboring to produce excellent objective history.
 
The letters in this volume, written from 1941 to 1978, trace Brooks’s development from fledgling historian to recognized authority. Serving almost as an autobiography of her interactions with her contemporaries, this selection provides a new perspective on Brooks’s personality and growth as a scholar. Richly detailed, chatty, and covering a wide array of subjects, the letters afford an important glimpse into Brooks’s struggles, concerns, and interests.

The life of a Mormon intellectual in the secular academic community is likely to include some contradictions between belief, scholarship, and the changing times. In his memoir, Armand L. Mauss recounts his personal and intellectual struggles—inside and outside the LDS world—from his childhood to his days as a graduate student at UC Berkeley in the 1960s through his many years as a professor.

As an important and influential observer and author in the Mormon intellectual world, Mauss has witnessed how, in attempting to suppress independent and unsponsored scholarship during the final decades of the twentieth century, LDS leaders deliberately marginalized important intellectual support and resources that could have helped, in the twenty-first century, to refurbish the public image of the church. As a sociologist, he notes how the LDS Church, as a large, complex organization, strives to adjust its policies and practices in order to maintain an optimal balance between unique, appealing claims on the one hand and public acceptance on the other. He also discusses national and academic controversies over the New Religious Movements of the 1960s and 1970s. Writing in clear language, Mauss shows how he has navigated the boundaries where his faith and academic life intersect, and reveals why a continuing commitment to the LDS Church must be a product of choice more than of natural or supernatural “proof.”
 

In the late 1820s a fiery young minister in western Ohio converted nearly 1,000 proselytes to the Reformed Baptist Movement. As these schismatics organized themselves into the new Disciples of Christ church, the Reverend Sidney Rigdon was already aligning himself with another, more radical movement, the Latter-day Saints, where he quickly became the LDS prophet’s principal advisor and spokesman. He served Joseph Smith loyally for the next fourteen years, even through a brief spat over the prophet’s romantic interest in his teenage daughter.

Next to Smith, Rigdon was the most influential early Mormon. He imported Reformed Baptist teachings into Latter-day Saint theology, wrote the canonized Lectures on Faith, championed communalism and isolationism, and delivered many of the most significant early sermons, including the famous Salt Sermon and the Ohio temple dedicatory address.

Following Smith’s death, Rigdon parted company with Brigham Young to lead his own group of some 500 secessionists Mormons in Pennsylvania. Rigdon’s following gradually dwindled, as the one-time orator took to wandering the streets, taunting indifferent passersby with God’s word. He was later recruited by another Mormon faction. Although he refused to meet with them, he agreed to be their prophet and send revelations by mail. Before long he had directed them to settle far-off Iowa and Manitoba, among other things. At his death, his followers numbered in the hundreds, and today they number about 10,000, mostly in Pennsylvania.

“Rigdon is a biographer’s dream,” writes Richard Van Wagoner. Intellectually gifted, manic-depressive, an eloquent orator and social innovator but a chronic indigent, Rigdon aspired to altruism but demanded advantage and deference. When he lost prominence, his early attainments were virtually written out of the historical record.

Correcting this void, Van Wagoner has woven the psychology of religious incontinence into the larger fabric of social history. In doing so, he reminds readers of the significance of this nearly-forgotten founding member of the LDS First Presidency. Nearly ten million members in over one hundred churches trace their heritage to Joseph Smith. Many are unaware of the importance of Rigdon’s contributions to their inherited theology.

This book of essays about Mormon women, all written and edited by scholars who are themselves Mormon women, is a brave and important work. Readers will fully appreciate just how brave and important it really is, however, if they can see how this work of historical theology fits into the history of historical writing about Mormon women, as well as how it fits into Mormon history itself.
 
"The women who contributed to this book are among the best of the Mormon literati . . . [they] hold that there is hope within the church for change, for reform, for expansion of the place of women." -- Women's Review of Books
 
"Historians of women in America have a great deal to learn from the history of Mormon women. This fine set of essays provides an excellent introduction to a subject about which we should all know more." -- Anne Firor Scott, author of Making the Invisible Woman Visible.
 

If a religion cannot attract and instruct young people, it will struggle to survive, which is why recreational programs were second only to theological questions in the development of twentieth-century Mormonism. In this book, Richard Ian Kimball explores how Mormon leaders used recreational programs to ameliorate the problems of urbanization and industrialization and to inculcate morals and values in LDS youth. As well as promoting sports as a means of physical and spiritual excellence, Progressive Era Mormons established a variety of institutions such as the Deseret Gymnasium and camps for girls and boys, all designed to compete with more "worldly" attractions and to socialize adolescents into the faith.

Kimball employs a wealth of source material including periodicals, diaries, journals, personal papers, and institutional records to illuminate this hitherto underexplored aspect of the LDS church. In addition to uncovering the historical roots of many Mormon institutions still visible today, Sports in Zion is a detailed look at the broader functions of recreation in society.

The history of St. Thomas, Nevada, the remains of which today lay under the high water mark of Lake Mead, begins in 1865 with Mormon missionaries sent by Brigham Young to the Moapa Valley to grow cotton. In 1871 the boundary of Utah territory was shifted east by one degree longitude, and the town became part of Nevada. New settlers moved in, miners and farmers, interacting with the Mormons and native Paiutes. The building of Hoover Dam doomed the small settlement, yet a striking number of people still have connections to a town that ceased to exist three-quarters of a century ago. Today, the ruins of this ghost town, just sixty miles east of Las Vegas, are visible when the waters of Lake Mead are low. Located in a national recreation area, the National Park Service today preserves and interprets the remains of St. Thomas as a significant historical site. Touching as it does upon on early explorers, Mormons, criminals, railroad and auto transportation, mining, water, state and federal relations, and more, St. Thomas, Nevada offers much to Mormon and regional historians, as well as general readers of western history.

Memorates—personal experience narratives of encounters with the supernatural—that recount individuals’ personal revelations, primarily through the Holy Ghost, are a pervasive aspect of the communal religious experience of Mormons, members of the Church of Jesus Christ of Latter-day Saints. In accordance with current emphases in folklore studies on narrative and belief, Tom Mould uses ethnographic research and an emic approach that honors the belief systems under study to analyze how people within Mormon communities frame and interpret their experiences with the divine through the narratives they share.  In doing so, he provides a significant new ethnographic interpretation of Mormon culture and belief and also applies his findings directly to broader scholarly folklore discourse on performance, genre, personal experience narrative, belief, and oral versus written traditions.

Available for the first time fifty years after the author’s death, Studies of the Book of Mormon presents this respected church leader’s investigation into Mormonism’s founding scripture. Reflecting his talent for combining history and theology, B. H. Roberts considered the evident parallels between the Book of Mormon and Ethan Smith’s View of the Hebrews, a book that predated the Mormon scripture by seven years. If the Book of Mormon is not historical, but rather a reflection of the misconceptions current in Joseph Smith’s day regarding Indian origins, then its theological claims are suspect as well, Roberts asserted. 

In this and other research, it was Roberts’s proclivity to go wherever the evidence took him, in this case anticipating and defending against potential future problems. Yet the manuscript was so poorly received by fellow church leaders that it was left to Roberts alone to decide whether he had overlooked some important piece of the puzzle or whether the Mormon scripture’s claims were, in fact, illegitimate. Clearly for most of his colleagues, institutional priorities overshadowed epistemological integrity. 

But Roberts’s pathbreaking work has been judged by the editor to be methodologically sound–still relevant today. It shows the work of a keen mind, and illustrates why Roberts was one of the most influential Mormon thinkers of his day. The manuscript is accompanied by a preface and introduction, a history of the documents’ provenances, a biographical essay, correspondence to and from Roberts relating to the manuscript, a bibliography, and an afterword–all of which put the information into perspective.