Personal Accounts from over 100 people who knew Joseph Smith.

    Line upon line he uncovered doctrinal detail, then folded revealed messages into instructions for righteous and ultimately covenant-based living.Distinguished author and speaker Truman G. Madsen examines the development of Church doctrine through the revelatory experiences of Joseph Smith. He considers the Prophet's personal character and commitment to his call, then pursues the process of his acquiring and applying Christlike characteristics despite poverty and persecutions borne by himself, his family, and other Church members. Included is a thoughtful analysis that discusses Joseph's reception of divine principles and their subsequent application to the family, temple ordinances, and the long-term vision of the Church.The insights presented here, gained through exhaustive research and humble inspiration, give the listener a broader understanding and appreciation of Joseph Smith's role in the restoration of the gospel.

    Parley P. Pratt was one of the early leaders in the Church and his story is interwoven with that of the early Church. Maurine and Scot, a husband and wife team, have been depicting scenes from Church history for several years. Maurine received her master's degree in teaching from Harvard University and Scot received his master's degree in instructional technology from Utah State University.

    A classic study of an influential American religion....Provides both the specialist in religion and the general reader with a thoughtful history of this complex religion.

    LDS Relief Society co-founder Sarah Kimball referred to herself as "a woman's rights woman, " while Bathsheba Smith was called on Relief Society mission in 1870 to preach equal rights for women.The society editorialized that females belonged not only "in the nursery" but also "in the library, the laboratory, the observatory." Sisters sent east to study medicine 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." Temple officiators were called "priestesses, " Eliza R. Snow the "prophetess, " and women were discouraged from confessing to bishops on grounds that personal matters "should be referred to the Relief Society president and her counselors." Women were set apart as healers "with power to rebuke diseases."In addition, Mormon theology spoke reassuringly of a Mother God of the divinity of Mary, Mary Magdalene, and Eve. No wonder Relief Society president Emmeline B. Wells could write 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."

    It places the infamous event at the Carthage jail (1846) and the subsequent murder-conspiracy trial in the context of Mormon and American legal history, and deals with the question of achieving justice when crimes are politically motivated and popularly supported.

    From its polygamous nineteenth-century past to its twentieth-century stand against the Equal Rights Amendment and its twenty-first-century fight against same-sex marriage, the Church of Latter-day Saints (LDS) has consistently positioned itself on the frontlines of battles over gender-related identities, roles, and rights. But even as the church has maintained a conservative position in public debates over sex and gender, Mormon women have developed their own brand of feminism by recovering the lost histories of female leadership and exploring the empowering potential of Mormon theology. The selections in this book-many gathered from out-of-print anthologies, magazines, and other ephemera--walk the reader through the history of Mormon feminism, from the second-wave feminism of the 1970s to contemporary debates over the ordination of women.Collecting essays, speeches, poems, and prose, Mormon Feminism presents the diverse voices of Mormon women as they challenge assumptions and stereotypes, push for progress and change in the contemporary LDS Church, and band together with other feminists of faith hoping to build a better world.

    Pratt was the most influential figure in early Mormon history and culture. Missionary, pamphleteer, theologian, historian, and martyr, Pratt was perennially stalked by controversy--regarded, he said, almost as an Angel by thousands and countedan Imposter by tens of thousands.Tracing the life of this colorful figure from his hardscrabble origins in upstate New York to his murder in 1857, Terryl Givens and Matthew Grow explore the crucial role Pratt played in the formation and expansion of early Mormonism. One of countless ministers inspired by the antebellum revivalmovement known as the Second Great Awakening, Pratt joined the Mormons in 1830 at the age of twenty three and five years later became a member of the newly formed Quorum of the Twelve Apostles, which vaulted him to the forefront of church leadership for the rest of his life. Pratt's missionarywork--reaching from Canada to England, from Chile to California--won hundreds of followers, but even more important were his voluminous writings. Through books, newspaper articles, pamphlets, poetry, fiction, and autobiography, Pratt spread the Latter-day Saint message, battled the many who reviledit, and delineated its theology in ways that still shape Mormon thought.Drawing on letters, journals, and other rich archival sources, Givens and Grow examine not only Pratt's writings but also his complex personal life. A polygamist who married a dozen times and fathered thirty children, Pratt took immense joy in his family circle even as his devotion to Mormonism ledto long absences that put heavy strains on those he loved. It was during one such absence, a mission trip to the East, that the estranged husband of his twelfth wife shot and killed him--a shocking conclusion to a life that never lacked in drama.

    Book by Nibley, Hugh

    Those pages containing the only copy of the first three months of the Joseph Smith’s translation of the golden plates were forever lost, and the detailed stories they held forgotten over the ensuing years—until now.In this highly anticipated work, author Don Bradley presents over a decade of historical and scriptural research to not only tell the story of the lost pages but to reconstruct many of the detailed stories written on them. Questions explored and answered include:Was the lost manuscript actually 116 pages?How did Mormon’s abridgment of this period differ from the accounts in Nephi’s small plates?Where did the brass plates and Laban’s sword come from?How did Lehi’s family and their descendants live the Law of Moses without the temple and Aaronic priesthood?How did the Liahona operate?Why is Joseph of Egypt emphasized so much in the Book of Mormon?How were the first Nephites similar to the very last?What message did God write on the temple wall for Aminadi to translate?How did the Jaredite interpreters come into the hands of the Nephite kings?Why was King Benjamin so beloved by his people?Despite the likely demise of those pages to the sands of time, the answers to these questions and many more are now available for the first time in nearly two centuries in The Lost 116 Pages: Reconstructing the Book of Mormon’s Missing Stories.

    These were passionate relationships which also had some longevity, except in cases such as that of two young sisters, one of whom was discovered by Joseph’s first wife, Emma, in a locked bedroom with the prophet. Emma remained a steadfast opponent of polygamy throughout her life. The majority of Smith’s wives were younger than he, and one-third were between fourteen and twenty years of age. Another third were already married, and some of the husbands served as witnesses at their own wife’s polyandrous wedding. In addition, some of the wives hinted that they bore Smith children—most notably Sylvia Sessions’s daughter Josephine—although the children carried their stepfather’s surname. For all of Smith’s wives, the experience of being secretly married was socially isolating, emotionally draining, and sexually frustrating. Despite the spiritual and temporal benefits, which they acknowledged, they found their faith tested to the limit of its endurance. After Smith’s death in 1844, their lives became even more “lonely and desolate.” One even joined a convent. The majority were appropriated by Smith’s successors, based on the Old Testament law of the Levirate, and had children by them, though they considered these guardianships unsatisfying. Others stayed in the Midwest and remarried, while one moved to California. But all considered their lives unhappy, except for the joy they found in their children and grandchildren.

    Arrington was historian of the Church of Jesus Christ of Latter-day Saints from 1972 to 1982. The first professional historian and the first noncentral authority to occupy this position, Arrington opened archival resources and presided over an unprecedented era of enlightenment in Mormon scholarship. Arrington's appointment came at a crucial point in LDS history -- as the institution was being transformed from a regional church whose ecclesiastical hierarchy presided directly over its congregants into a modern, worldwide church with an elaborate bureaucracy. Riveting chapters on the actions of the controversial Historical Department reveal details of his release and replacement as the old system gave way to the new.

    This is vintage Krakauer, an utterly compelling work of nonfiction that illuminates an otherwise confounding realm of human behavior.Jon Krakauer’s literary reputation rests on insightful chronicles of lives conducted at the outer limits. In Under The Banner of Heaven: A Story of Violent Faith, he shifts his focus from extremes of physical adventure to extremes of religious belief within our own borders. At the core of his book is an appalling double murder committed by two Mormon Fundamentalist brothers, Ron and Dan Lafferty, who insist they received a revelation from God commanding them to kill their blameless victims. Beginning with a meticulously researched account of this "divinely inspired" crime, Krakauer constructs a multilayered, bone-chilling narrative of messianic delusion, savage violence, polygamy, and unyielding faith. Along the way, he uncovers a shadowy offshoot of America’s fastest-growing religion, and raises provocative questions about the nature of religious belief.Krakauer takes readers inside isolated communities in the American West, Canada, and Mexico, where some forty-thousand Mormon Fundamentalists believe the mainstream Mormon Church went unforgivably astray when it renounced polygamy. Defying both civil authorities and the Mormon establishment in Salt Lake City, the leaders of these outlaw sects are zealots who answer only to God. Marrying prodigiously and with virtual impunity (the leader of the largest fundamentalist church took seventy-five "plural wives," several of whom were wed to him when they were fourteen or fifteen and he was in his eighties), fundamentalist prophets exercise absolute control over the lives of their followers, and preach that any day now the world will be swept clean in a hurricane of fire, sparing only their most obedient adherents.Weaving the story of the Lafferty brothers and their fanatical brethren with a clear-eyed look at Mormonism’s violent past, Krakauer examines the underbelly of the most successful homegrown faith in the United States, and finds a distinctly American brand of religious extremism. The result is vintage Krakauer, an utterly compelling work of nonfiction that illuminates an otherwise confounding realm of human behavior.

    “We gave that up long ago.” Not so, claims noted LDS poet and author Carol Lynn Pearson, who examines the issue as it has never been examined before. Any member of the LDS Church today who enters the practice of polygamy is immediately excommunicated. However, Pearson claims, polygamy itself has never been excommunicated, but has an honored and protected place at the table. It has only been postponed, a fact confirmed by thousands of “eternal sealings” giving a man an assurance that he will claim as wives in heaven the two, three, or even more women he has sequentially married during his lifetime. No such opportunity is available to women. Through her own personal stories, those of her ancestors, and the thousands of stories that came to her through an Internet survey, Pearson shows the power of the Ghost of Eternal Polygamy as it not only waits on the other side to greet the most righteous in heaven, but also haunts the living—hiding in the recesses of the Mormon psyche, inflicting profound pain and fear, assuring women that they are still objects, harming or destroying marriages, bringing chaos to family relationships, leading many to lose faith in the church and in God. Mormon historian and author Dr. Gregory Prince says of The Ghost of Eternal Polygamy: “Carol Lynn Pearson has hit a home run in her quest to illuminate both the damage that Mormonism’s de facto practice of polygamy continues to inflict, and the route to a better, more humane place. Those who truly hope for eternal polygamy or who resent any call to institutional reform will be upset, but countless others will rejoice that she has shown ‘a more excellent way.’"

    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.