DIALOGUEa journal of mormon thought is an independent quarterly established to express Mormon culture and to examine the relevance of religion to secular life. It is edited by Latter-day Saints who wish to bring their faith into dialogue with the larger stream of world religious thought and with human experience as a whole and to foster artistic and scholarly achievement based on their cultural heritage. The journal encour- ages a variety of viewpoints; although every effort is made to ensure accurate scholarship and responsible judgment, the views express- ed are those of the individual authors and are not necessarily those of the Church of Jesus Christ of Latter-day Saints or of the editors. ii DIALOGUE: AJOURNAL OF MORMON THOUGHT, 43, no. 2 (Summer 2010) Dialogue: A Journal of Mormon Thought is published quarterly by the Dialogue Foundation. Dialogue has no official connection with the Church of Jesus Christ of Latter-day Saints. Contents copyright by the Dialogue Foundation. ISSN 0012– 2157. Dialogue is available in full text in electronic form by EBSCO MetaPress, www.dialoguejournal.metapress.com; and is archived by the University of Utah Marriott Library Special Collections, available online at: www.lib.utah.edu/portal /site/marriottlibrary. Dialogue is also available on microforms through University Microfilms International, www.umi.com. Submissions: Dialogue welcomes articles, essays, poetry, notes, fiction, letters to the editor, and art. Submissions should follow the Chicago Manual of Style, 15th edi- tion. Electronic submissions are preferred. Send attachments in Word to edi- [email protected]. Please provide mailing address and phone number. For submissions of visual art, consult the editor for specifications at editor@ dialoguejournal.com. Allow eight to twelve weeks for review of all submissions. Submissions published in the journal, including letters to the editor, are covered by our publication policy, under which the author retains the copyright of the work and grants Dialogue permission to publish. See www.dialoguejournal.com/ submissions. Subscriptions and Advertising: Information is available on our website, by phone or fax (801) 274–8210; or by email: [email protected]. EDITORS EMERITI Eugene England and G. Wesley Johnson (Vols. 1:1–5:4, 1966–70) Robert A. Rees (Vols. 6:1–11:4, 1970–76) Mary Lythgoe Bradford (Vols. 12:1–16:4, 1977–82) Linda King Newell and L. Jackson Newell (Vols. 17:1–21:4, 1982–86) F. Ross Peterson and Mary Kay Peterson (Vols. 22:1–26:4, 1987–92) Martha Sonntag Bradley and Allen D. Roberts (Vols. 27:1–31:4, 1993–98) Neal Chandler and Rebecca Worthen Chandler (Vols. 32:1–36:4, 1999–2003) Karen Marguerite Moloney (Vol. 37:1, 2004) Levi S. Peterson (Vols. 37:1–41:4, 2004—2008) DIALOGUE: AJOURNAL OF MORMON THOUGHT, 43, no. 2 (Summer 2010) CONTENTS LETTERS George Smith Responds George D. Smith v Unapproachable Nature Emily Parker Updegraff vii ARTICLES AND ESSAYS Salvation through a Tabernacle: Joseph Smith, Parley P. Pratt, and Early Mormon Theologies of Embodiment Benjamin E. Park 1 Mormon Women in the History of Second-Wave Feminism Laurel Thatcher Ulrich 45 Joseph Smith as a Creative Interpreter of the Bible Heikki Räisänen 64 Joseph Smith in Hermeneutical Crisis Christopher C. Smith 86 INTERVIEWS AND CONVERSATIONS Divine Darwinism, Comprehensible Christianity, and the Atheist’s Wager: Richard Rorty on Mormonism—an Interview with Mary V. Rorty and Patricia Rorty Stephen T. Cranney 109 Hermeneutic Adventures in Home Teaching: Mary and Richard Rorty Scott Abbott 131 PERSONAL VOICES Dreams of Summer Lauri Gobel Leslie 136 POETRY the god of small things Reed Richards 147 Sheets Russell Moorehead 148 iii iv DIALOGUE: AJOURNAL OF MORMON THOUGHT, 43, no. 2 (Summer 2010) Untitled Russell Moorehead 149 From Outside the Settlement Darren M. Edwards 150 Contingency #4: White Out James Best 152 Our First Home Has Forgotten Us James Best 153 FICTION AND CREATIVE NONFICTION Hurt or Make Afraid Samuel Brown 154 Ten Fictions about My Father Nathan Robison 168 REVIEWS Legacy of a Lesser-Known Apostle Edward Leo Lyman. Amasa Mason Lyman, Mormon Apostle and Apostate: A Study in Dedication Blair Dee Hodges 178 Loving Truthfully Benedict XVI. Caritas in Veritate Jeremiah John 189 Twilight and Dawn: Turn-of-the-Century Mormonism Lu Ann Faylor Snyder and Phillip A. Snyder, eds. Post-Manifesto Polygamy: The 1899–1904 Correspondence of Helen, Owen, and Avery Woodruff Stephen C. Taysom 197 Mormon Pulp with a Reading Group Guide David Ebershoff. The 19th Wife: A Novel Mark Decker 201 FROM THE PULPIT A Gentile Recommends the Book of Mormon Peter A. Huff 206 CONTRIBUTORS 213 WRITING AWARDS FOR 2009 215 ABOUT THE ARTIST 216 LETTERS George D. Smith Responds ButastheProphetalertedanin- I appreciate the enthusiastic response ner circle of friends to their “privi- to Nauvoo Polygamy: “...butwecalledit leges” of more wives, his adversarial celestial marriage” reviewed in Dialogue surroundings, including his own 42, no. 4 (Winter 2009), by Todd M. watchful wife, Emma, and stalking Compton, “The Beginnings of Latter- sheriffs, may have made it awkward to day Plurality,” (235–40) and Brian C. conceive babies. Joseph warned Sa- Hales “Nauvoo Polygamy:TheLatest rah Ann Whitney, his wife of three Word” (213–35). Compton noted how weeks, to visit him but cautiously— central polygamy was to Joseph watching out for Emma because, Smith’s theology and commented that when she was present, “you cannot be Richard Lyman Bushman omitted im- safe, but when she is not here, there is portant marriage history in his biogra- the most perfect saf[e]ty: only be phy, Joseph Smith: Rough Stone Rolling careful to escape observation.” Jo- (New York: Alfred A. Knopf, 2005), seph pleaded for “comfort” at “my not even naming Joseph’s singular lonely retreat” in the back room of fourteen-year-old wife, Helen Mar Carlos Granger’s farmhouse. Telling Kimball. Bushman’s contribution, his new wife “my feelings are so however, was to confirm for a broad strong for you since what has pas[s]ed LDS audience the reality of this some- lately between us,” he appealed to Sa- times-doubted dimension of Joseph’s rah Ann to “come and see me” (along life. with her parents whom Joseph would My intent in Nauvoo Polygamy was to seal in eternal marriage three days document a practice once buried in later) because “now is the time to af- coded language. As Emily Partridge ford me succour” (143). Sarah Ann’s explained, “Spiritual wives, as we were father would marry seven plural then termed, were not very numerous wives of his own over the next four inthosedaysandaspiritualbabywasa years (631). rarity indeed” (533). Another wife, One of Joseph’s wives, Melissa Zina Huntington (Mrs. Henry Jacobs), Lott, confirmed that she had “room- reflected on the “principle” as some- ed with him” and was “a wife in all thing“wehardlydaredspeakof...the that word implies,” but acknowl- very walls had ears. We spoke of it only edged that they had no children. She in whispers” (78). This was the climate explained their absence as due to “no in which Joseph married thirty-seven faultofeitherofus,[but]lackof plural wives, a total for which proper conditions on my part proba- Compton agrees a “strong case” can bly.” She noted that they had little be made. time together before Joseph was v vi DIALOGUE: AJOURNAL OF MORMON THOUGHT, 43, no. 2 (Summer 2010) “martyred nine months after our mar- thecouplewouldproducerighteous riage” (216). Melissa’s experience is children to be among the predicted mirrored by Lucy Walker Smith’s “144,000” who would be saved from comments on the difficulty of the the earth’s destruction (Rev. 7:3–8; “hazardous life [Joseph] lived;” he was 14:1, 3–5). In 1835 Joseph predicted “in constant fear of being betrayed,” that “fifty-six years should wind up the suggesting for that reason that he scene” (535). foundithardtofatherchildrenbyhis Besides Emily Partridge, Zina plural wives (228). Jacobs, Melissa Lott, and Sylvia Ses- However, Joseph’s plural wife Syl- sions, there is further testimony that via Sessions confided to her daughter Joseph was intimate with, or had chil- Josephine Rosetta Lyon (named after dren with, his plural wives. Joseph’s Joseph) that the Prophet had fathered sixth known plural wife, Mary Eliza- her in 1844, six years after Sylvia mar- beth Rollins Lightner, the fourth wife ried the man accepted as Josephine’s who was already married, told an au- father, Windsor Lyon, in 1838. Sylvia dience at Brigham Young University continued to live with Windsor and in 1905 that she “knew” that Joseph bore his children for four more years had “three children” by his plural (through 1848).1 Joseph’s child Jose- wives. “They told me,” she said. “I phine was clearly born during Wind- think two of them are living today, sor’s marriage to Sylvia and within [but] they are not known as his chil- their nine-year span of childbearing. dren as they go by other names” (96). WhileBrianHales’shypothesisthat Most of Joseph’s marriages oc- Joseph did not have sex with women curred within a little over a year, from who were already married to other winter 1842 through spring 1843— men is interesting, I found it a rather even though he interrupted his wed- unpersuasive prooftext. Hales posits dings during the last half of 1842 af- Joseph as a “ceremonial husband” and ter John C. Bennett exposed polyg- hypothesizes a period when Sylvia was amy to the press. Joseph resumed “unmarried” from her legal husband marrying in 1843 and then issued a Windsor during the time when she revelation that sanctioned the prac- bore Josephine. Hales’s decision to dis- tice.Hislastknownwife,Fanny miss sexual relationships with married Young Murray, married him in au- women ignores the only purpose tumn 1843.