Mormonism Unvailed

Any Latter-day Saint who has ever defended his or her beliefs has likely addressed issues first raised by Eber D. Howe in 1834. Howe's famous exposé was the first of its kind, with information woven together from previous news articles and some thirty affidavits he and others collected. He lived and worked in Painesville, Ohio, where, in 1829, he had published about Joseph Smith's discovery of a "golden bible." Smith's decision to relocate in nearby Kirtland sparked Howe's attention. Of even more concern was that Howe's wife and other family members had joined the Mormon faith. Howe immediately began investigating the new Church and formed a coalition of like-minded reporters and detractors. By 1834, Howe had collected a large body of investigative material, including affidavits from Smith's former neighbors in New York and from Smith's father-inlaw in Pennsylvania. Howe learned about Smith's early interest in pirate gold and use of a seer stone in treasure seeking and heard theories from Smith's friends, followers, and family members about the Book of Mormon's origin. Indulging in literary criticism, Howe joked that Smith, "evidently a man of learning," was a student of "barrenness of style and expression." Despite its critical tone, Howe's exposé is valued by historians for its primary source material and account of the growth of Mormonism in northeastern Ohio.

The core of Mormon belief was a conviction about actual events. The test of faith was not adherence to a certain confession of faith but belief that Christ was resurrected, that Joseph Smith saw God, that the Book of Mormon was true history, and tht Peter, James, and John restored the apostleship. Mormonism was history, not philosophy. It is as history that Richard L. Bushman analyzes the emergence of Mormonism in the early nineteenth century. Bushman, however, brings to his study a unique set of credentials - he is both a prize-winning historian and a faithful member of the Latter-day Saints church. For Mormons and non-Mormons alike, then, his book provides a very special perspective on an endlessly fascinating subject. Building upon previous accounts and incorporating recently discovered contemporary sources, Bushman focuses on the first twenty-five years of Joseph Smith's life - up to his move to Kirtland, Ohio, in 1831. Bushman shows how the rural Yankee culture of New England and New York - especially evangelical revivalism, Christian rationalism, and folk magic - both influenced and hindered the formation of Smith's new religion. Mormonism, Bushman argues, must be seen not only as the product of this culture, but also as an independent creation based on the revelations of its charismatic leader. In the final analysis, it was Smith's ability to breathe new life into the ancient sacred stories and to make a sacred story out of his own life which accounted for his own extraordinary influence. By presenting Smith and his revelations as they were viewed by the early Mormons themselves, Bushman leads us to a deeper understanding of their faith.''A brilliant piece of research and writing by one of America's top historians. It is written with style and felicity, and it deals with all the difficult topics that must be probed in describing and interpreting the controversial early history of Mormonism. It is simply an outstanding work.''--Leonard J. Arrington, co-author of The Mormon Experience: A History of the Latter-day Saints''A brilliant piece of research and writing by one of America's top historians. It is written with style and felicity, and it deals with all the difficult topics that must be probed in describing and interpreting the controversial early history of Mormonism. It is simply an outstanding work.''--Leonard J. Arrington, co-author of The Mormon Experience: A History of the Latter-day Saints

Using the concept of "classical republicanism" in his analysis, Kenneth Winn argues against the common view that the Mormon religion was an exceptional phenomenon representing a countercultural ideology fundamentally subversive to American society. Rather, he maintains, both the Saints and their enemies affirmed republican principles, but in radically different ways. Winn identifies the 1830 founding of the Mormon church as a religious protest against the pervasive disorder plaguing antebellum America, attracting people who saw the libertarianism, religious pluralism, and market capitalism of Jacksonian America as threats to the Republic. While non-Mormons shared the perception that the Union was in danger, many saw the Mormons as one of the chief threats. General fear of Joseph Smith and his followers led to verbal and physical attacks on the Saints, which reinforced the Mormons' conviction that America had descended into anarchy. By 1846, violent opposition had driven Mormons to the uninhabited Great Salt Lake Basin.

Seer Stone v. Urim and Thummim places the Book of Mormon translation on trial, presenting the latest research in one of the most comprehensive treatments of the translation process to date providing encouragement for Latter-day Saints who fear they have been “betrayed” by the translation history taught by the Church for over 190 years. Did Joseph Smith study and master the Nephite language? Did the Prophet tutor some of the early Brethren in ancient Nephite characters? Did Joseph Smith translate the Book of Mormon using a dark seer stone in a hat? Why are progressive historians creating a new history using sources from a man who vowed to wash his hands in the blood of Joseph Smith, while boasting that he had deceived the Prophet and his God? Has The Church of Jesus Christ of Latter-day Saints covered up its history for nearly 200 years? Was Joseph Smith a treasure digger? During his life, did the Prophet artfully suppress his alleged treasure digging past? Did Joseph Smith cover up his use of a seer stone during the translation, feigning use of the Urim and Thummim? What new information has The Joseph Smith Papers Project uncovered that challenges our understanding of the translation process? Is David Whitmer a credible witness of the Book of Mormon translation? Did you know that David Whitmer consulted a witch and occultic seer stones, denounced Joseph Smith as a false prophet and aided the mob in the persecution of the Missouri Saints? Was Joseph Smith involved in sorcery, astrology and ritual magic? “Seer Stone v. Urim and Thummim makes a great case for simply going ‘back to the basics’! That is, accepting the translation of the Book of Mormon as Joseph said it was done, as opposed to how others claim it was done. It is well researched and very enlightening and a must read for those who are willing to accept the words of Joseph and other prophets at face value.” —Kay M Godfrey, Author, Joseph Smith Epoch Historian “As you read this book, it will validate your knowledge that the Book of Mormon is a real history of a real people. The Stoddards have once again born witness that Joseph Smith was and is truly our Prophet, Seer, and Revelator. You will love this book.” —Rian Nelson, Author and speaker, FIRM Foundation “The Stoddards present a thorough and careful analysis of the numerous errors and sometimes outright falsehoods that have crept into many of the translation narratives, even some by respected scholars, who relied on changing accounts from both fallible acquaintances and also outright enemies.” —Leslie Pearson Rees, Author, “Ye Have Been Hid: Finding the Lost Tribes of Israel”

Dale L. Morgan (1914–1971) remains one of the most respected historians of the American West—and his broad and influential career one of the least understood. Among today’s scholars his reputation rests largely on his studies of the fur trade and overland trails, yet throughout his life, Morgan’s perennial goal was to complete a history of the Latter Day Saints. In this volume—the second of a two-part set—Morgan’s writings on the Mormons finally receive the attention and analysis they merit. Dale Morgan on the Mormons is a far-reaching compilation of the historian’s published and unpublished writings. Edited and annotated by Morgan scholar Richard L. Saunders, the collection includes not only essays but also book reviews and bibliographic studies, many published here for the first time. At the heart of this second volume is a newly corrected presentation of Morgan’s unfinished magnum opus, “The Mormons.” Also included are a number of forgotten treasures, including Morgan’s still-definitive article on the Emmett Company, which headed west from Nauvoo in 1844 as the first party of westering Latter Day Saints; his privately distributed bibliography of the lesser Mormon churches; and the historian’s last published reflections on the Mormon experience. Throughout, Saunders provides informative introductions that place each of the writings or groups of writings into biographical and historical context.

Covering its historic development, important individuals, and central ideas and issues, this encyclopedia offers broad historical coverage of The Church of Jesus Christ of Latter-day Saints. Mormonism: A Historical Encyclopedia helps readers explore a church that has gone from being an object of ridicule and sometimes violent persecution to a worldwide religion, counting prominent businesspeople and political leaders among its members (including former Massachusetts governor and recent presidential candidate Mitt Romney). The encyclopedia begins with an overview of The Church of Jesus Christ of Latter-day Saints—six essays cover the church's history from Joseph Smith's first vision in 1820 to its current global status. This provides a context for subsequent sections of alphabetically organized entries on key events and key figures in Mormon history. A final section looks at important issues such as the church's organization and government, its teachings on family, Mormonism and blacks, Mormonism and women, and Mormonism and Native Americans. Together, these essays and entries, along with revealing primary sources, portray the Mormon experience like no other available reference work.