All Abraham’s Children is Armand L. Mauss’s long-awaited magnum opus on the evolution of traditional Mormon beliefs and practices concerning minorities. He examines how members of the Church of Jesus Christ of Latter-day Saints have defined themselves and others in terms of racial lineages.
Mauss describes a complex process of the broadening of these self-defined lineages during the last part of the twentieth century as the modern Mormon church continued its world-wide expansion through massive missionary work.
Mauss contends that Mormon constructions of racial identity have not necessarily affected actual behavior negatively and that in some cases Mormons have shown greater tolerance than other groups in the American mainstream.
Employing a broad intellectual historical analysis to identify shifts in LDS behavior over time, All Abraham’s Children is an important commentary on current models of Mormon historiography.
 

Temple worship has long distinguished the Church of Jesus Christ of Latter-day Saints from mainstream Christendom. Even the denominations that trace their roots to LDS Church founder Joseph Smith have largely defined temple doctrines and ordinances as relics of the past; others have adopted and restored them to what they deem to be their purest form. To understand the LDS people is to grasp the impact the temple has had on church members as they embraced both temple-related teachings as essential to exaltation as well as the brick-and-mortar structures that stand as symbols of faith and sacrifice.  

Christian Larsen has assembled a collection of essays that illuminate the role of the temple and its rocky relationship with controversial subjects such as race and marriage. Some temples were built, abandoned, and given new life; others were either constructed for temporary use or never built at all. The nature of LDS temple ordinances is such that what LDS members deem sacred, others dismiss as secret. 

"The past few decades have witnessed an increasing reaction of the Mormons against their own successful assimilation," Armand Mauss writes in The Angel and the Beehive, "as though trying to recover some of the cultural tension and special identity associated with their earlier 'sect-like' history."
This retrenchment among Mormons is the main theme of Mauss's book, which analyzes the last forty years of Mormon history from a sociological perspective. At the official ecclesiastical level, Mauss finds, the retrenchment can be seen in the greatly increased centralization of bureaucratic control and in renewed emphases on obedience to modern prophets, on genealogy and vicarious temple work, and on traditional family life; retrenchment is also apparent in extensive formal religious indoctrination by full-time professionals and in increased sophistication and intensity of proselytizing.
 

 In this exciting and readable autobiography, one of the most colorful figures of the American frontier recounts his poverty-stricken childhood, his rowdy adolescence in Rocky Mountain mining camps, his unsuccessful bid for the U.S. Congress, and his stormy career in one of the leading councils of the Mormon church. Polygamy, women’s suffrage, prohibition, and separation of church and state occupy center stage in the unfolding drama of Brigham Henry Roberts’s controversial life.

The story-book adventures of Roberts’s life made him a household name during his lifetime. His impassioned speeches incited riots, his reasoned writings defined and codified religious beliefs, and his candid disclosures of Utah history brought him both respect and censure. He is best remembered today as a largely self-educated intellectual. Several of his landmark published works are still in print more than fifty years after his death. His life story, told here in his own words and published for the first time, may well stand as his greatest, most enduring achievement.

For many today, B. H. Roberts is the quintessential Mormon intellectual of the twentieth century. But his theological writings came late in life and his historical views were more subjective than definitive. His autobiography, on the other hand, is a forthright account of the events and acquaintances that contributed to his unique faith and intellectual independence. Troubled by the memory of being abandoned as a child, and of the abusive care of quarrelling and intemperate foster-parents, he survived a stormy youth of poverty and neglect. He describes his nearly ten years as a missionary to the southern United States, his subsequent tenure as an outspoken member of the First Quorum of Seventy, his public opposition to women’s suffrage, and his controversial bid for the U.S. House of Representatives as a Mormon polygamist.