In 2016, the LDS Church released, for the first time, the minutes kept in the Council of Fifty. Known as the “kingdom,” the council was created by Joseph Smith in his last few months as a new political order that would return God’s rule to earth. Though the council has been long-known, its minutes have always been deemed confidential and sequestered from researchers. Their publication, then, allowed scholars to reconstruct one of the most audacious moments in Mormon history.
I was fortunate enough to get an early copy of the published volume, which allowed me to write an essay for Religion and Politics that was timed with the book’s release. But then I also got to work on two new scholarly projects. The big project was a book manuscript on Nauvoo’s political history, which should be released early next year by W. W. Norton/Liveright, and directed at a general audience. (More details soon!) The other was an scholarly article that contextualized the council for the academic community.
I’m thrilled to share that the article was just appeared Church History: Studies in Christianity and Culture, a premier journal in religious history that is published by Oxford University Press and affiliated with the American Society of Church History. Here is the synopsis for the article:
This article contextualizes the origins and development of Joseph Smith’s secretive Council of Fifty, a clandestine assembly whose minutes were sequestered from public access since their creation in 1844 and were only made available in September 2016. Organized by Smith, the founding prophet of the Church of Jesus Christ of Latter-day Saints, only months before his death at the hands of a mob in June 1844, the council was destined to introduce a new form of world governance. Colloquially named the “Council of Fifty,” it blended democratic principles with theocratic rule. More than a significant moment in the development of America’s largest home-grown religion, however, Joseph Smith’s controversial organization and the ideals it represented hint at broader anxieties over the nation’s cultural disunity and democratic excesses in the wake of disestablishment. While many embraced the democratization of religious authority, the Mormons and some of their contemporaries countered that it only introduced cultural and political chaos. Examining how groups such as the Mormons grappled with these implications—through orchestrated electoral participation, appeals to higher laws, and revisions to democratized authoritative structures—sheds light on this dynamic challenge of political self-rule during America’s antebellum period.
Put simply, this article was a way for me to make the dense academic arguments that my larger book mostly sets aside.
If you have institutional access, you can download the article at this link.
Nauvoo is constantly on my mind. Has been for a while, actually. Before starting The Kingdom of Nauvoo: A Story of Mormon Politics, Plural Marriage, and Power in Nineteenth-Century America—which I’m pleased to share is moving along in the line-editing stage right now, with an early-2020 release date—I was a BYU student participating in their “Semester at Nauvoo” program. For four months I got to live fifty yards from the Nauvoo Temple, where I could learn about the city’s history while walking its streets, touring its homes, and enjoying its gorgeous sunsets. From then on, Nauvoo has always claimed a piece of my soul, which is partly why I jumped at the opportunity to write about it. Read More
Yesterday, the Joseph Smith Papers Project released their newest volume: Revelations and Translations, Volume Four: The Book of Abraham and Related Manuscripts, edited by Brian Hauglid and Robin Jensen. The book is another hallmark for the project, as its deep research and exhaustive contextualization will add much to an already popular topic. There is material for scholars interested in all sorts of questions: what did Joseph Smith mean by “translation”? How were the Egyptian documents related to the Book of Abraham project? What do these texts tell us about modern definitions of “scripture” in America? And for those most dedicated to either proving or dismissing Mormonism’s truth claims, there will always be questions concerning historicity. Read More
When Elizabeth Bailey Seton arrived back home in New York in 1804, her life was akin to a maelstrom. She was returning from an extended trip to Italy, where she had hoped the temperate climate would heal her ailing husband. It didn’t work. William, her intellectual and spiritual companion, died shortly after their landing in Europe. His economic success had already died a couple years prior: he ran a successful trade with his father, but after his father’s death, William was unable to keep things afloat. So when he himself passed a couple days after Christmas, 1803, in a foreign land, he left his young wife without many prospects. She would have to find a way to scrape by with her five children, all under the age of ten. When she disembarked the ship after the long voyage, and was greeted with the four children she had left behind (only one made the trip to Italy), Elizabeth must have faced a number of difficult emotions.
Yet while her friends and family urged her to turn her attention to earthly matters, Elizabeth Seton could only focus on the heavenly. Her stay in Italy not only introduced her to widowhood, but also Catholicism. Always a religious seeker, and increasingly yearning for institutional stability, Seton was deeply tempted by the faith most Americans dismissed as “popish.” She was especially drawn to their doctrine of transubstantiation, a sacrament that fulfilled her wish for immediate access to the divine. The following months were a religious struggle as her Episcopalian priest fought to retain her soul. Reflecting the torn nature of her mind, she wrote passionate letters to a married Italian man to whom she held such a deep bond that she also felt guilty; to balance these conflicted effort, she simultaneously directed her soul-searching diary entries to his wife.
This accounts for just a small sliver of Seton’s engrossing life, all told in exhaustive detail by Catherine O’Donnell in Elizabeth Seton: American Saint (Three Hills, 2018). Read More
The confirmation hearings for Brett Kavanaugh have reaffirmed something that has become standard today: America’s congressional system, included the senate, is a very partisan space. While the vote is expected to follow strict party lines, both sides have lobbied insults and accusations at one another, party leaders have used shady mechanisms to get their way, and opponents have declared the moral depravity of the other. But at least they haven’t started to throw swings at one another.
(Yet, anyway; if they ever do, then perhaps this is the realm where Jeff Flake’s training might actually come in handy.) Read More
Among the many casualties in the recent push to remove confederate monuments was Roger Taney. Taney was the Supreme Court justice who authored one of the most nefarious rulings in American history, the 1857 majority opinion in Dred Scott vs. Sanford that declared African Americans as non-citizens devoid of any rights. Despite his national reputation, Taney was a beloved (by some) son of Baltimore, and his statue sat prominently in Mount Vernon Place since 1887. In the midst of the fervid discussion concerning how America commemorates its racial past, city officials had the statue removed and placed in storage in August, 2017. Taney played a significant role in Baltimore, but it was not one that had to be commemorated.
Taney plays a crucial, if indirect, role in Martha S. Jones’s new book, Birthright Citizens: A History of Race and Rights in Antebellum America (Cambridge University Press, 2018). Focusing on Baltimore between the 1820s and the Civil War, Jones argues that “black Americans can serve as our guides through a history of race and rights” (9). That is, rather than just focusing on race and rights as a touchstone topic—which historians have increasingly done—we must also incorporate black voices into this analysis. Birthright Citizens is a model for how to incorporate more characters into our historical narratives. Read More
One of the most famous elements concerning the Mormon faith is its belief in an expanded scriptural canon. Besides the Bible, members of the church believe that the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price are holy texts that contain the word and commands of God; more liberally, and abstractly, Mormons also believe that the words uttered by leaders today are, at least in some form, scripture, even if the official canon has been functionally closed for some time.
A new collection of essays, titled The Expanded Canon: Perspectives on Mormonism & Sacred Texts (Kofford Books, 2018), explores many of the tensions related to Mormonism’s scriptural corpus. Most of these chapters are drawn from a conference hosted by Utah Valley University’s Mormon Studies program a few years ago. Indeed, this volume is the first in a collaboration between Kofford Books and UVU, which will serve an important service for the field by reproducing some of the more provocative and smart proceedings in Mormon studies today. Read More