I first arrived in late August 1990. Two weeks earlier, I had undergone a conversion experience that had jolted me from world weary agnosticism to a fervent belief in God and the Restoration. Simultaneously I…
Don B. Allen, Wonderful Personal Voice
I consider myself an evangelical Christian of the liberal sort, but I have many evangelical Christian relatives, friends, and students who are extremely conservative. Despite mutual respect, it appears that I have little in common with them theologically. My outlook on life and faith leaves me feeling dismayed by what strikes me as their doctrinal and moral rigidity, appalled by their dismissal of the wisdom of other religions, and a little frightened by their willingness to vest absolute authority in an allegedly plain reading of the Bible.
It is difficult not to like Leonard Arrington. By all accounts, he was an exceptionally generous and decent man. His Great Basin Kingdom was a kind of Big Bang of Mormon historiography, doing more than any other volume to create the New Mormon History. In addition, Arrington was an enormously productive researcher and scholarly entrepreneur, churning out articles and monographs at a prodigious rate and helping to found such institutions as the Mormon History Association and the Journal of Mormon History.
First, a confession and a little context. I am not a scholar of Mormonism, just a Mormon who is also a scholar (of medieval mysticism, it so happens). I am interested in but mostly unfamiliar with the growing body of Joseph Smith scholarship. As a result, I am unable to reference that tradition in this review or to argue how these essays augment or contrast with other work, although it is worth noting that the essays themselves do a fine job of that. Rather, my role, as I see it, is to respond to these essays both as an educated non-specialist and, perhaps most importantly, as a member of the Church who seeks “greater knowledge” (Abr. 1:2) regarding our founding prophet. This collection is a compelling read on both fronts, and I expect to recommend it to my colleagues in religious studies and history and to friends and family in and out of the Church.
Six cars pulled through the intersection, one after the other over the course of an hour, but none of them was hers. Barefoot, Bart waited on the slat bench outside his front door, picking away…
Badge and Bryant Braunhil were first cousins, but they could have passed for fraternal twins, having—both of them—bright blue eyes, big grins, and unkempt blond hair. They lived in Linroth, a Mormon town in northern…
My husband Jake loves women’s fashions. A lot. One of his hobbies is spending time at the mall, looking for shoes, dresses, make-up, and jewelry, and he is an expert at finding clothes that are…
Note: Mack Stirling, Director of Cardiothoracic Surgery at the Munson Medical Center, Traverse City, Michigan, and Scott Burton, director of the LDS Institute of Religion at Ohio State University, conducted this interview with René Girard,…
Many who revere the scriptures as the inspired word of God are nonetheless disturbed by them. The scriptures contain inconsistencies and outright contradictions. Particularly disturbing for many are scriptural portrayals of God as wrathful, vengeful, and violent. This article will introduce these problems with several examples from the Old Testament, then present a succinct overview of René Girard’s theory of culture because of its unique value in helping us to interpret these difficult texts. The final portion of the paper will present selected texts from the LDS canon in light of Girard’s theory.