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By Terryl Givens LEONARD J. ARRINGTON MORMON HISTORY LECTURE SERIES No. 18 THE PROPHECY OF ENOCH AS RESTORATION BLUEPRINT by Terryl Givens Sponsored by Special Collections & Archives Merrill-Cazier Library Utah State University Logan, Utah 9555_Arrington#18INT.indd 1 9/25/13 4:41 PM ARRINGTON LECTURE SERIES BOARD OF DIRECTORS F. Ross Peterson, Chair Gary Anderson Harriet Arrington (emeritus) Jonathan Bullen Richard “Skip” Christenson Bradford Cole Wayne Dymock Kenneth W. Godfrey Jill Mulvay Derr Philip Barlow Copyright © 2012 Terryl Givens ISBN 978-0-87421-955-5 (paper) ISBN 978-0-87421-956-2 (e-book) Utah State University Press Logan 9555_Arrington#18INT.indd 2 9/25/13 4:41 PM Foreword F. Ross Peterson The establishment of a lecture series honoring a library’s special collec- tions and a donor to that collection is unique. Utah State University’s Merrill-Cazier Library houses the personal and historical collection of Leonard J. Arrington, a renowned scholar of the American West. As part of Arrington’s gift to the university, he requested that the university’s his- torical collection become the focus for an annual lecture on an aspect of Mormon history. Utah State agreed to the request and in 1995 inaugu- rated the annual Leonard J. Arrington Mormon History Lecture. Utah State University’s Special Collections and Archives is ideally suited as the host for the lecture series. The state’s land grant univer- sity began collecting records very early, and in the 1960s became a major depository for Utah and Mormon records. Leonard and his wife Grace joined the USU faculty and family in 1946, and the Arringtons and their colleagues worked to collect original diaries, journals, let- ters, and photographs. Although trained as an economist at the University of North Carolina, Arrington became a Mormon historian of international repute. Working with numerous colleagues, the Twin Falls, Idaho, native produced the classic Great Basin Kingdom: An Economic History of the Latter-day Saints in 1958. Utilizing available collections at USU, Arrington embarked on a prolific publishing and editing career. He and his close ally, Dr. S. George Ellsworth, helped organize the Western History Association, and they created the Western Historical Quarterly as the scholarly voice of the WHA. While serving with Ellsworth as editor of the new journal, Arrington also helped both the Mormon History Association and the independent journal Dialogue get established. One of Arrington’s great talents was to encourage and inspire other scholars or writers. While he worked on biographies or institutional iii 9555_Arrington#18INT.indd 3 9/25/13 4:41 PM iv Arrington Mormon History Lecture histories, he employed many young scholars as researchers. He fos- tered many careers as well as arranged for the publication of numerous books and articles. In 1973, Arrington accepted appointments as the official historian of the Church of Jesus Christ of Latter-day Saints and the Lemuel Redd Chair of Western History at Brigham Young University. More and more Arrington focused on Mormon, rather than economic, historical top- ics. His own career flourished with the publication of The Mormon Experience, co-authored with Davis Bitton, and American Moses: A Biography of Brigham Young. He and his staff produced many research papers and position papers for the LDS Church as well. Nevertheless, tension developed over the historical process, and Arrington chose to move full time to BYU with his entire staff. The Joseph Fielding Smith Institute of History was established, and Leonard continued to mentor new scholars as well as publish biographies. He also produced a very sig- nificant two-volume study, The History of Idaho. After Grace Arrington passed away, Leonard married Harriet Horne of Salt Lake City. They made the decision to deposit the vast Arrington col- lection of research documents, letters, files, books, and journals at Utah State University. The Leonard J. Arrington Historical Archives is part of the university’s Special Collections. The Arrington Lecture Committee works with Special Collections to sponsor the annual lecture. 9555_Arrington#18INT.indd 4 9/25/13 4:41 PM About the Author Terryl Givens received his doctorate in comparative literature at UNC Chapel Hill. He holds the James A. Bostwick chair of English, and is Professor of Literature and Religion, University of Richmond, where he teaches courses in 19th century studies and the Bible’s influence on Western literature. As a commentator on Mormon religion and culture, he has appeared on PBS, NPR, and CNN. His writing has been praised by the New York Times as “provocative reading,” and includes, most recently, When Souls had Wings, a history of the idea of premortal life in Western thought, and a biography (with Matthew Grow) of Parley Pratt. The God Who Weeps (with Fiona Givens) appeared in 2012. His first vol- ume in his history of Mormon thought, Wrestling the Angel, will appear in spring 2013. v 9555_Arrington#18INT.indd 5 9/25/13 4:41 PM 9555_Arrington#18INT.indd 6 9/25/13 4:41 PM The Prophecy of Enoch as Restoration Blueprint Joseph Smith was steeped in the experience of scriptural insufficiency. As a youthful seeker, he quickly lost any illusions about sola scriptura, “for the teachers of religion of the different sects understood the same pas- sages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible.”1 Significantly, Smith never dated his prophetic call from 1820, but from 1827, when he began his Book of Mormon translation. This experience radically reconfigured his under- standing of restoration, a term that for centuries had emphasized remov- ing, stripping away, and distilling down, Christian forms and practices to an unadulterated original model.2 In Moroni’s first visit to Smith, that understanding was turned upside down. First, after informing the young Smith that “God had a work for [him] to do,” Moroni described “a book . written upon gold plates, giving an account of the former inhabit- ants of this continent.” Here is no paring away, no stripping back to essentials, but the hint of a vast expansion. This was no return to fun- damentals or New Testament forms, but an introduction of the first of many new scriptures into Mormonism’s version of Christianity, in a pro- cess that would rupture the concept of sola scriptura, enlarge the scope of Christ’s Palestinian ministry and words from one hemisphere to two, and signify boundless expansion rather than studied contraction of sac- raments, ordinances, and scripturally authorized practices. Next, Moroni quoted from Malachi, but significantly, “with a lit- tle variation from the way it reads in our Bibles.”3 The Bible, in other words, was neither complete nor accurate. Neither was it sufficient. Scripture was demoted to the status of stream rather than fountain, as Mormonism’s first theologian Parley Pratt would later develop the idea with vibrant but controversial imagery. God’s utterance preceded and superseded its incarnation as holy writ, tainted through the flawed ves- sel of human understanding and fractured language. Even as the Lord’s own oracle, Smith would simultaneously deliver revelations in the voice of God and lament, “Oh Lord God, deliver us from this prison, . of a crooked, broken, scattered and imperfect language.”4 And he would 1 9555_Arrington#18INT.indd 1 9/25/13 4:41 PM 2 Arrington Mormon History Lecture spend his entire life revising and recasting the words he gave his peo- ple as scripture, struggling to claw his way through irredeemably fallen human language to its perfect divine source. By general Christian con- sensus, special revelation to the biblical prophets, the incarnation and ministry of Christ, and the canonized Old and New Testaments provide sufficient basis for knowledge of saving truths. Joseph Smith, like myriad other figures from the French Prophets to Anne Hutchinson to Ann Lee, disagreed. “I have learned for myself,” he reportedly said to his mother upon returning from his first supernatural encounter with deity.5 Joseph Smith would claim, as both office and spiritual gift, but also as Christian believer, the prophetic right to immediate revelation from God. Before he translated the first word of the Book of Mormon, Joseph Smith had already stepped outside any contemporary definition of restoration. Translating the Book of Mormon was not just itself a challenge to biblical sufficiency; it rubbed salt in the wounds of a biblical culture by describing, as well as enacting, a biblical catastrophe: time after time the record referred to “plain and precious truths” excised from the scrip- tures, vanished from scriptural history. Clearly the Book of Mormon did little or nothing in Joseph’s mind to redress this defect. First, because as Rodney Stark has observed, “The Book of Mormon . may not have added enough doctrinal novelty to the Christian tradition to have made Mormonism more than a Protestant sect.”6 As I have argued elsewhere7, the content of the Book of Mormon had negligible impact—and contin- ues to have relatively negligible impact—on the doctrinal foundations of Mormonism. It both enacts and facilitates in particularly powerful form the main engine of Mormonism’s lifeblood—continuing and personal revelation. But few of what Mormons call the restored truths of the gos- pel are present in that volume. And second, Smith clearly held the Book of Mormon alone insuffi- cient because he showed himself, in the immediate aftermath of the Book of Mormon’s publication, to be intensely interested in ferreting out those missing scriptural texts. One of the books apparently owned by Joseph Smith was an Apocryphal New Testament.8 I imagine, though we can’t know, that this book precipitated the discussions mentioned in his his- tory.
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