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.

It is the year 1972, and Riley Hartley finds that he, his family, community, and his faith are entirely indistinguishable from each other. He is eleven. A young woman named Lucy claims God has revealed to her that she is to live with Riley’s family. Her quirks are strangely disarming, her relentless questioning of their life incendiary and sometimes comical. Her way of taking religious practice to its logical conclusion leaves a strong impact on her hosts and propels Riley outside his observable universe toward a trajectory of self-discovery.

Set in Provo and New York City during the seventies and eighties, the story encapsulates the normal expectations of a Mormon experience and turns them on their head. The style, too, is innovative in how it employs as narrator “Zed,” one of the apocryphal Three Nephites who, with another immortal figure, the Wandering Jew of post-biblical legend, engage regularly in light-hearted banter and running commentary, animating the story and leavening the heartache with humor and tenderness.

Rachel O’Brien Rockwood, like her stepfather J. D., longs to hunt criminals and other miscreants. So when, in 1887, during the height of US anti-polygamy legislation, two federal deputies on the lookout for Mormon polygamists are murdered in the small village of Centre, west of Salt Lake City, she jumps at the chance to join the investigation. But detecting never runs smoothly—Rachel and J. D. butt heads regularly over method and approach. Rachel favors talking and uncovering motives. J. D. prefers tracking and searching for the murder weapon. Also there are too many suspects—nearly every villager wanted the deputies gone. As fast as J. D. and Rachel can uncover clues, the local Mormon bishop brushes them aside, insisting instead that the deputies committed thievery and fled westward. Whose theory is true—Rachel’s, J. D.’s, the bishop’s? Or will the story be shaped by the federal marshal, openly hostile to all things Mormon?