. ." So begins the first book in the Book of Mormon, as the prophet Nephi brings us through the wilderness to a promised land where his family fractures rather than flourishes. But in spite of that tragedy, Nephi points us to the hope he found in his father's inspired dream for the future. Driven by his father's fears and faith, he sought and received his own revelations about how his people might someday find redemption and might ultimately help bring about the redemption of Israel and the entire human family.In this brief theological introduction, philosopher and theologian Joseph M. Spencer investigates the central themes and purposes of a book he calls a "theological masterpiece." What was Nephi trying to accomplish with his writings? How can readers today make better sense of Nephi's words? What can an ancient seer offer readers in the twenty-first century?

    This claim can be made in many Mormon Sunday Schools without fear of contradiction. You are more likely to encounter opposition if you argue that the ban on the ordination of Black Mormons was a product of human racism. Like most difficult subjects in Mormon history and practice, says Joanna Brooks, the priesthood and temple ban on Blacks has been managed carefully in LDS institutional settings with a combination of avoidance, denial, selective truth-telling, and determined silence. As America begins to come to terms with the costs of white privilege to Black lives, this book urges a soul-searching examination of the role American Christianity has played in sustaining everyday white supremacy by assuring white people of their innocence. In Mormonism and White Supremacy, Joanna Brooks offers an unflinching look at her own people's history and culture and finds in them lessons that will hit home for every scholar of American religion and person of faith.

    Petrey's trenchant history takes a landmark step forward in documenting and theorizing about Latter-day Saints (LDS) teachings on gender, sexual difference, and marriage. Drawing on deep archival research, Petrey situates LDS doctrines in gender theory and American religious history since World War II. His challenging conclusion is that Mormonism is conflicted between ontologies of gender essentialism and gender fluidity, illustrating a broader tension in the history of sexuality in modernity itself.As Petrey details, LDS leaders have embraced the idea of fixed identities representing a natural and divine order, but their teachings also acknowledge that sexual difference is persistently contingent and unstable. While queer theorists have built an ethics and politics based on celebrating such sexual fluidity, LDS leaders view it as a source of anxiety and a tool for the shaping of a heterosexual social order. Through public preaching and teaching, the deployment of psychological approaches to "cure" homosexuality, and political activism against equal rights for women and same-sex marriage, Mormon leaders hoped to manage sexuality and faith for those who have strayed from heteronormativity.

    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.

    In her debut collection of poetry and lyric essay, Patterson grapples with a patriarchal and polygamous heritage. After learning about her mother’s bisexuality, Patterson befriends doubt while simultaneously feeling the urge to unearth a feminist theology, one that envisions God the Mother taking pride in her place at the banquet table.

    In Kingdom of Nauvoo, Benjamin E. Park excavates the brief, tragic life of a lost Mormon city, demonstrating that the Mormons are essential to understanding American history writ large. Using newly accessible sources, Park recreates the Mormons’ 1839 flight from Missouri to Illinois. There, under the charismatic leadership of Joseph Smith, they founded Nauvoo, which shimmered briefly—but Smith’s challenge to democratic traditions, as well as his new doctrine of polygamy, would bring about its fall. His wife Emma, rarely written about, opposed him, but the greater threat came from without: in 1844, a mob murdered Joseph, precipitating the Mormon trek to Utah. Throughout his absorbing chronicle, Park shows that far from being outsiders, the Mormons were representative of their era in their distrust of democracy and their attempt to forge a sovereign society of their own.

     Diviner Ada Moses is a inder of hidden things and a keeper of secrets. In her possession is a lost manuscript with the power to destroy the faith of tens of thousands of believers. When a man seeking the truth knocks at her door with a conspiracy theory on his lips and assassins at his heels, she must make a choice. Spurred by news of a ritualistic murder and the arrival of a package containing the victim’s bloody shirt, Ada must either attempt to vanish with the truth or return the burden she has long borne to the prophet responsible for one of the most successful deceptions in US history. Protecting someone else’s secret may save Ada’s life, but is that worth forcing her own demons into the light?

    

    He dictated an American Bible from metal plates reportedly buried by ancient Jews in a nearby hill, and produced an Egyptian Book of Abraham derived from funerary papyri he extracted from a collection ofmummies he bought from a traveling showman. In addition, he rewrote sections of the King James Version as a New Translation of the Bible. Smith and his followers used the term translation to describe the genesis of these English scriptures, which remain canonical for the Church of Jesus Christ ofLatter-day Saints. Whether one believes him or not, the discussion has focused on whether Smith's English texts represent literal translations of extant source documents. On closer inspection, though, Smith's translations are far more metaphysical than linguistic. In Joseph Smith's Translation, Samuel Morris Brown argues that these translations express the mystical power of language and scripture to interconnect people across barriers of space and time, especially in the developing Mormon temple liturgy. He shows that Smith was devoted to an ancientmetaphysics--especially the principle of correspondence, the concept of as above, so below--that provided an infrastructure for bridging the human and the divine as well as for his textual interpretive projects. Joseph Smith's projects of metaphysical translation place Mormonism at the productiveedge of the transitions associated with shifts toward secular modernity. This transition into modern worldviews intensified, complexly, in nineteenth-century America. The evolving legacies of Reformation and Enlightenment were the sea in which early Mormons swam, says Brown. Smith's translationsand the theology that supported them illuminate the power and vulnerability of the Mormon critique of American culture in transition. This complex critique continues to resonate and illuminate to the present day.

    What happened? Why? Who took him? The convicted sex offender caught lurking near the search? Why won’t police leave his family, his parents, alone? In his second novel, his first in twenty years, Robert H. Van Wagoner explores a family in extremis tottering at the edge of faith: in God and church, in family, and in marriage, in the institutions that promise safety and meaning. Both lyrical and explosive, The Contortionists unfolds as a page-turning mystery. Van Wagoner’s wrenching narrative propels the reader forward, toward the novel’s harrowing climax, while deftly unpacking its major themes—mental illness, sexuality, and substance abuse in a culture that would rather not confront them. Does the truth ever set anyone ultimately free? The stakes for Joshua and his family could not be greater.

    The Book of Mormon, published in 1830, is well known. Less read and studied are the subsequent texts that Smith translated after the Book of Mormon, texts that he presented as the writings of ancient Old World and New World prophets. These works were published and received by early Latter-day Saints as prophetic scripture that included important revelations and commandments from God.   This collaborative volume is the first to study Joseph Smith’s translation projects in their entirety. In this carefully curated collection, experts contribute cutting-edge research and incisive analysis. The chapters explore Smith’s translation projects in focused detail and in broad contexts, as well as in comparison and conversation with one another. Authors approach Smith’s sacred texts historically, textually, linguistically, and literarily to offer a multidisciplinary view. Scrupulous examination of the production and content of Smith’s translations opens new avenues for understanding the foundations of Mormonism, provides insight on aspects of early American religious culture, and helps conceptualize the production and transmission of sacred texts.

    

    In the 30 years since its publication (and in the four decades since Nibley started this project of social criticism) much has changed. The American economy has endured both recessions and booms. Its details have changed substantially, in ways both obvious (the internet’s displacement of brick-and-mortar retail) and invisible (the increased financialization of the U.S. economy23). Perhaps more importantly, a generation of Mormon intellectuals have reflected on Nibley’s challenging, insightful, and often frustrating thoughts on Zion. The time is right for a reconsideration of his ideas and the place of Zion in Mormon thought. The essays in this book revisit Nibley’s ideas in the context of the current world. They engage his observations, his arguments, and his jeremiads in an attempt to drill down on the idea of Zion. The authors come from a number of disciplines, ranging from the law to the humanities, from political science to art, and they bring to bear their disciplines’ tools and questions to evaluate what Nibley can tell us about Zion today.

    Davis examines Joseph Smith's 1829 creation of the Book of Mormon, the foundational text of the Latter Day Saint movement. Positioning the text in the history of early American oratorical techniques, sermon culture, educational practices, and the passion for self-improvement, Davis elucidates both the fascinating cultural context for the creation of the Book of Mormon and the central role of oral culture in early nineteenth-century America.Drawing on performance studies, religious studies, literary culture, and the history of early American education, Davis analyzes Smith's process of oral composition. How did he produce a history spanning a period of 1,000 years, filled with hundreds of distinct characters and episodes, all cohesively tied together in an overarching narrative? Eyewitnesses claimed that Smith never looked at notes, manuscripts, or books--he simply spoke the words of this American religious epic into existence. Judging the truth of this process is not Davis's interest. Rather, he reveals a kaleidoscope of practices and styles that converged around Smith's creation, with an emphasis on the evangelical preaching styles popularized by the renowned George Whitefield and John Wesley.