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Ezra Taft Benson is perhaps the most controversial apostle-president in the history of the Church of Jesus Christ of Latter-day Saints. For nearly fifty years he delivered impassioned sermons in Utah and elsewhere, mixing religion with ultraconservative right-wing political views and conspiracy theories. His teachings inspired Mormon extremists to stockpile weapons, predict the end of the world, and commit acts of violence against their government. The First Presidency rebuked him, his fellow apostles wanted him disciplined, and grassroots Mormons called for his removal from the Quorum of the Twelve. Yet Benson was beloved by millions of Latter-day Saints, who praised him for his stances against communism, socialism, and the welfare state, and admired his service as secretary of agriculture under President Dwight D. Eisenhower. Using previously restricted documents from archives across the United States, Matthew L. Harris breaks new ground as the first to evaluate why Benson embraced a radical form of conservatism, and how under his leadership Mormons became the most reliable supporters of the Republican Party of any religious group in America.

We’re Thankful for the Moisture contains personal essays by award-winning humor columnist Eli McCann for The Salt Lake Tribune, along with corresponding cartoons by the Tribune’s Pat Bagley. McCann explores cultural Mormonism and his experiences growing up in Utah as a member of the Church of Jesus Christ of Latter-day Saints in the 1990s, coming out as gay in adulthood, leaving his faith, and navigating life in Salt Lake City with his husband and their young child. Known for his observational humor, nostalgia, and compassion for those in his community who span the religious spectrum, McCann weaves together the silliness that often comes out of communal traditions with the humanity of those who hold those traditions dear. “I still think there’s no better sound than the background noise of neighbors being neighbors,” he writes, ”the simple hum of a people gathered.” While there is much humor to be found in baffling cultural entreaties, like McCann’s grandmother sincerely claiming that nineteenth-century Mormon pioneers wouldn’t trade places with those who live in 2025, or parents justifying a curfew time by insisting “the Holy Ghost goes to bed at midnight,” there is also beauty in what prompts a person to believe such things. McCann’s writings seek to prove just that.

We’re Thankful for the Moisture contains personal essays by award-winning humor columnist Eli McCann for The Salt Lake Tribune, along with corresponding cartoons by the Tribune’s Pat Bagley. McCann explores cultural Mormonism and his experiences growing up in Utah as a member of the Church of Jesus Christ of Latter-day Saints in the 1990s, coming out as gay in adulthood, leaving his faith, and navigating life in Salt Lake City with his husband and their young child. Known for his observational humor, nostalgia, and compassion for those in his community who span the religious spectrum, McCann weaves together the silliness that often comes out of communal traditions with the humanity of those who hold those traditions dear. “I still think there’s no better sound than the background noise of neighbors being neighbors,” he writes, ”the simple hum of a people gathered.” While there is much humor to be found in baffling cultural entreaties, like McCann’s grandmother sincerely claiming that nineteenth-century Mormon pioneers wouldn’t trade places with those who live in 2025, or parents justifying a curfew time by insisting “the Holy Ghost goes to bed at midnight,” there is also beauty in what prompts a person to believe such things. McCann’s writings seek to prove just that.

One’s religious affiliation may be determined, at least, initially, by family and culture, but the ultimate choice to stay is, in the end, personal. This second volume of Why I Stay touches on the weighty decisions and complex issues people ponder in a faith journey and which fork in the road to take once they face them. 

Twenty-one women and men discuss what it is about Mormonism that keeps them part of the fold. Their deep, unique experiences make their individual travels even more compelling. Kimberly Applewhite Teitter, growing up in the South as a Black Latter-day Saint, often encountered well-meaning Latter-day Saints whose words messaged the idea that she was at some level an outsider or perhaps not as authentically Mormon as others in her congregation. Thus, she writes, “At the end of the day I’m still Black—still have felt the weight of proving that I represent the church I’ve fought so hard for my entire life.” Yet the very episodes that could have driven her from the church became lessons on the meaning of discipleship. 

For Carol Lynn Pearson, staying boiled down to two reasons: “I find a great deal of love in this church,” and “where I do not find love, I have an opportunity to help create love.” The stories she shares illuminate that mantra. Mitch Mayne, an openly gay man, has faced many challenges by his decision to stay. “Most days, it seems I can’t be Mormon enough for my LDS community, and I can’t be gay enough for my LGBT fellows.” In his essay, he answers the question many have asked: “Why don’t you just leave the church?” 

Mormon women today might be surprised to learn about their foremothers' views on feminist theology and women's issues, according to Maxine Hanks.

In 1842, founder Joseph Smith foresaw the LDS Women's Relief Society as "a kingdom of Priests," that he "would ordain them to preside over the society...just the Presidency preside over the church." Originally, the LDS Women's Relief Society paralleled the LDS men's priesthood quorums. Women were "ordained" to various positions, as well as set apart to be healers "with power to rebuke diseases."

In the 19th-century, Mormon theology also spoke of a Mother God, having "all power and glory" with the Father in Heaven. Mormon doctrine also hinted at the divine status of Eve, Mary, and Mary Magdalene.

The 19th-century Woman's Exponent, published by the LDS Women's Relief Society, editorialized in favor of "equal rights before the law, equal pay for equal work, equal political rights." The magazine's masthead read, "The Rights of the Women of Zion and the Rights of Women of All Nations."

One Relief Society founder, Sarah Kimball, referred to herself as "a woman's rights woman," while another leader, Bathsheba Smith, was called on a Relief Society mission in 1870 to preach "woman's rights" throughout southern Utah. According to the Woman's Exponent, a woman's place was not just "in the nursery" but "in the library, the laboratory, the observatory."

Women were encouraged to pursue formal education and career opportunities, study medicine and involve themselves in politics. Mormon women were assured that "when men see that women can exist without them, it will perhaps take a little of the conceit out of some of them."

Women who served inside LDS temples were termed "priestesses," while LDS Women's Relief Society president Eliza R. Snow was known as a "prophetess." Snow discouraged women from confiding their personal issues to male bishops, saying that such matters "should be referred to the Relief Society president and her counselors."

In 1875, LDS Women's Relief Society president, Emmeline B. Wells, could say with confidence: "Let woman speak for herself; she has the right of freedom of speech. Women are too slow in moving forward, afraid of criticism, of being called unwomanly, of being thought masculine. What of it? If men are so much superior to women, the nearer we come up to the manly standard the higher we elevate ourselves."

Like its predecessor, Writing Mormon History, this book delves into the captivating narratives of multiple historians as they unfold the backstories of their various publishing endeavors. The authors detail their journeys in crafting influential books, articles, newspaper pieces, and anthologies that have significantly shaped our comprehension of Mormon history. Beyond the polished final products that readers typically encounter, the book explores the driving forces compelling authors to explore their topics and the sacrifices they make along the way.

The volume invites readers to ponder the motivations that fuel an author’s commitment to rigorous research and writing, and sheds light on the substantial time, ranging from minutes to long hours, invested in the sources they cite. Through these narratives, readers gain an appreciation for the dedication and passion that goes into the making of historical scholarship.

Whether you're an avid historian, a student of history, a scholar, or an aspiring author, Writing Mormon History 2 offers an important glimpse into the minds of these writers. This anthology provides a unique opportunity to connect with the human stories behind the academic works that have left an indelible mark on our understanding of Mormon history.