The resulting Senate investigative hearing featured testimony on every peculiarity of Mormonism, especially its polygamous family structure. The Smoot hearing ultimately mediated a compromise between Progressive Era Protestantism and Mormonism and resolved the nation's long-standing Mormon Problem. On a broader scale, Kathleen Flake shows how this landmark hearing provided the occasion for the country--through its elected representatives, the daily press, citizen petitions, and social reform activism--to reconsider the scope of religious free exercise in the new century.Flake contends that the Smoot hearing was the forge in which the Latter-day Saints, the Protestants, and the Senate hammered out a model for church-state relations, shaping for a new generation of non-Protestant and non-Christian Americans what it meant to be free and religious. In addition, she discusses the Latter-day Saints' use of narrative and collective memory to retain their religious identity even as they changed to meet the nation's demands.

    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.

    And the book itself provides some intriguing clues. But only recently has enough information come to light to make it possible to place the book in a plausible geographical, historical, and cultural setting. In An Ancient American Setting for the Book of Mormon, Dr. John L. Sorenson, chairman of the Department of Anthropology at Brigham Young University, presents a credible model for an ancient American background for the Book of Mormon. This model takes notice of extensive details given in the Book of Mormon descriptions of the land southward and of the land northward, of battle movements, of cities built and abandoned, of population and demographic data. Hundreds of geographical, historical, and cultural facts fall into place as his model is carried to its logical conclusions. How does Dr. Sorenson proceed? In a word, he asks more questions than he answers. His words are probing and carefully weighed. The results are great surprises and rewarding insights on every page. He asks questions like "Who were these people?" "What might they have looked like?" "Who were their neighbors?" "How many of them were there?" "How did they live, eat, speak, work, or fight?" He finds plausible answers to these questions by matching specific data from reliable archaeological and anthropological studies of Mesoamerica with the entire spectrum of cultural and historical information from the Book of Mormon. An Ancient American Setting for the Book of Mormon is a thorough work of scholarship, a book that must be read by every serious student of the Book of Mormon.

    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.

    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.

    Amidst confusion over several versions of this mother's account of her son, Mormon prophet Joseph Smith, his 5th great grandson for the family foundation reaffirms this version developed in 1996 by Scot & Maurine Proctor, "who restored Lucy's language and feeling through verification with the original notebook."

    Monson. Beginning with President Monson's family heritage and his early years in Salt Lake City, it included his vocational preparation and his career in the world of journalism. More important, this inspiring book recounts his lifetime of Church service. Called as a bishop at the age of twenty-two, as a mission president at thirty-one, and as a member of the Quorum of the Twelve at age thirty-six, he has traveled the globe to minister to the Saints for more than fifty years. This book shares many of his personal experience, from his visits behind the Iron Curtain to his contributions on the Scriptures Publication Committee and in the missionary and welfare areas; it also provides up-to-the-minute information about his work as Church President.Filled with wonderful photographs and little-known accounts, this biography is a portrait of a leader who ministers both to the one and to the many, and who is completely dedicated to doing whatever the Lord prompts him to do.

    Packer's life and ministry the gospel principles this outstanding teacher has taught and practiced come through with striking clarity. The book itself will thus be a powerful teacher to its readers"

    In an honest, methodical way, he traces the origins, the peculiarities common to the midwestern and later Utah periods, and post-1890 new marriages. Drawing heavily on first-hand accounts, he outlines the theological underpinnings and the personal trauma associated with this lifestyle.What emerges is a portrait that neither discounts nor exaggerates the historical evidence. He presents polygamy in context, neither condemning nor defending, while relevant contemporary accounts are treated sympathetically but interpreted critically. No period of Mormon history is emphasized over another. The result is a systematic view that is unavailable in studies of isolated periods or in the repetitions of folklore that only disguise the reality of what polygamy was.Scattered throughout the western United States today are an estimated 30,000 fundamentalist Mormons who still live “the principle.” They, too, are a part of Joseph Smith’s legacy and are included in this study.

    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.

    

    . . combined. A man who believed from a blessing he received from Joseph Smith that if he never cut his hair he could never die in a fight. Assassins ambushed him, but no one could kill him, as confirmed by the Deseret News in 1918, stating he had passed through dangers "unscathed, as numerous as those recorded in the most lurid fiction" after it had interviewed numerous settlers who had known him. Gunfighters traveled hundreds of miles to "get him" - none succeeded. Outlaws actually sang compfire ballads about him. Latter-day Saints are proud to view him as a folk hero. Reading this book allows us to see what a real hero is. Famed British journalist Jules Remy wrote in 1861, "He is the stuff from which heroes are wrought. It is he who is ever at hand where there is a sacrifice to be made which can be of advantage to the oppressed." Richard Lloyd Dewey quotes hundreds of original sources - journals, letters, and court records - some from sources never before tapped - and weaves them all together in fascinating form. In the process he clarifies the controversies, dispels the shadows, and melts away the myriads of anti-Mormon myths. Journalistic, fast-flowing writing sweeps you through explosive early Mormon history with charm and style. He reports little known events and unravels a bizarre yet faith-promoting tale. The Deseret News of 1986 reports, "The writing is slick and the pace is fast. Dewey has done his homework." It's a story told with breadth and feeling . . . the most intriguing, ACCURATE account yet of Orrin Porter Rockwell. Also the most comprehensive, by far. As the definitive work on him, this fascinating, epic biography is as exciting to read as a first-rate novel. Beautifully illustrated by western artist Clark Kelley Price.

    It examines in appropriate detail the doctrines and practices which surround that holy building, and particularly their implications for the individual Church member.Part one offers the Lord's invitation: "Come to the temple." It sets forth the requirements for attendance- basically, preparation through worthiness- and the attitude and behavior appropriate for those attending that holy place on the first and all subsequent occasions. Part two deals in brief fashion with the ancient temples then turns to the central human figure in the work of the temple- Elijah the Prophet, who anciently held the keys relative to the sealing power of the priesthood. Malachi's prophecy and the human tradition about Elijah's return in the latter days are impressively set forth.Elijah's return and all that it means for the happiness and salvation of mankind are the themes of parts three and four. Following early Restoration scenes, here is the Kirtland Temple built at great personal sacrifice. Dedicated, it fulfills a major purpose in the glorious visions of April 3, 1836, the Savior himself introducing three heavenly beings who then convey priesthood keys. One of these is Elijah. Thereafter the revelations progressively develop the doctrine of temple work for both the living and the dead; under divine direction temple ceremonies are introduced and participants eagerly flock to the Nauvoo Temple; through President Wilford Woodruff the supporting work of lineage linking is clarified by revelation; and the spirit of Elijah is manifest both in and out of the Church as genealogical research and temple work blossom, temples multiply, and those beyond the veil assist those involved in the work here.The endowment with its sacred covenants and its elevating symbolic instruction, the sealing ordinance, and the other temple ceremonies are discussed sensitively and authoritatively.

    Michael Quinn masterfully reconstructs an earlier age, finding ample evidence for folk magic in nineteenth-century New England, as he does in Mormon founder Joseph Smith’s upbringing. Quinn discovers that Smith’s world was inhabited by supernatural creatures whose existence could be both symbolic and real. He explains that the Smith family’s treasure digging was not unusual for the times and is vital to understanding how early Mormons interpreted developments in their history in ways that differ from modern perceptions. Quinn’s impressive research provides a much-needed background for the environment that produced Mormonism.This thoroughly researched examination into occult traditions surrounding Smith, his family, and other founding Mormons cannot be understated. Among the practices no longer a part of Mormonism are the use of divining rods for revelation, astrology to determine the best times to conceive children and plant crops, the study of skull contours to understand personality traits, magic formula utilized to discover lost property, and the wearing of protective talismans. Ninety-four photographs and illustrations accompany the text.

    In later years, when I was an administrator and a teacher at Ricks College and then at BYU, I saw him often in Church Educational System meetings, where he was a key figure on the Church Board of Education. In 1996 I was called to the Seventy and assigned to an Area Presidency in Australia, where I remained until returning to Utah in August of 2000. Like so many other Church members, my wife, Marie, and I were stunned by the news of Elder Maxwell's leukemia in late 1996, and we worried and prayed about his health. During October conference 1999, he invited me to come by his office. As we talked, he indicated he was not certain about his condition. He said he was receiving an experimental treatment but "one of these days" the leukemia just might fully return. That was the main reason, he said, why he'd finally yielded to prodding from others that he allow the writing of his biography. I thought a book on his life story would be wonderful until he asked if I would write it. As honored as I felt, I honestly thought my doing this was not a good idea. I believed that he, his family, and the Church deserved thorough research and writing, and the work needed to be done at once to maximize the possibility of being published during his lifetime. He shared those hopes. But given the frightening uncertainty about his health; given that acceptable biographies can take years to document and write; given that he hadn't kept a personal journal, which would necessitate additional months of original research; and given that I was half a world away on a Church assignment I replied that someone who could give this project immediate and full-time attention was needed. Nonetheless, after more visits with Elder Maxwell and with others, within a few days I had agreed to begin the project and to move as quickly as possible. In the weeks that followed, I worried about having committed myself to something as unreachable as this task seemed. As I would awaken to hear the colorful birds that rule those fresh Australian mornings, I would sometimes wonder if indeed, I would hope that I had agreed to write Elder Maxwell's biography only in a dream. Then the reality would hit me again. At times I would remember Nephi's words about the Lord preparing a way for people who have a work to do.