Dialogue: a Journal of Mormon Thought Is Published Quarterly by the University of Illinois Press for the Dialogue Foundation
Total Page:16
File Type:pdf, Size:1020Kb
DIALOGUE a journal of mormon thought is an independent quarterly established to express Mormon culture and to exam- ine 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 schol- arly achievement based on their cul- tural heritage. The journal encourages a variety of viewpoints; although every effort is made to ensure accurate schol- arship and responsible judgment, the views expressed are those of the indi- vidual authors and are not necessarily those of The Church of Jesus Christ of Latter- day Saints or of the editors. ii Dialogue 53, no. 4, Winter 2020 Dialogue: A Journal of Mormon Thought is published quarterly by the University of Illinois Press for the Dialogue Foundation. Dialogue has no official connec- tion with The Church of Jesus Christ of Latter- day Saints. Contents copyrighted by the Board of Trustees of the University of Illinois. Print ISSN 0012- 2157; electronic ISSN 1554- 9399. Dialogue is available in full text in electronic form at www.dialoguejournal.com and JSTOR.org 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. Dialogue welcomes articles, essays, poetry, notes, fiction, letters to the editor, and art. Submissions should follow the current Chicago Manual of Style, using foot- notes for all citations. All submissions should be in Word and may be submitted electronically at https://dialoguejournal.com/submissions/. For submissions of visual art, please contact [email protected]. Submissions published in the journal, including letters to the editor, are covered by our publications policy, https://dialoguejournal.com/submissions/publication - policy/, under which the author retains the copyright of the work and grants Dialogue permission to publish. See www.dialoguejournal.com. editors emeriti Eugene England and G. Wesley Johnson Robert A. Rees Mary Lythgoe Bradford Linda King Newell and L. Jackson Newell F. Ross Peterson and Mary Kay Peterson Martha Sonntag Bradley and Allen D. Roberts Neal Chandler and Rebecca Worthen Chandler Karen Marguerite Moloney Levi S. Peterson Kristine Haglund Boyd J. Petersen CONTENTS ARTICLES The Politics of Mormon History Patrick Q. Mason 1 The Quest for Universal Music in the LDS Children’s Songbook Colleen Karnas- Haines 21 Rebranding the Church of Jesus Christ of Latter- day Saints in Chinese-Speaking Regions Chiung Hwang Chen 41 PERSONAL VOICES Archive of the Covenant: Reflections on Mormon Interactions with State and Body Kit Hermanson 79 Tikkun K’nessiah: Repairing the Church Robert A. Rees 109 POETRY His Twelve Points of the Scout Law (Grandpa Fesses Up) R. A. Christmas 123 FICTION Mormon Saga Maurine Whipple 133 BOOK REVIEWS Faith and Mercy Claudia L. Bushman 157 Lavina Fielding Anderson, Mercy Without End: Toward a More Inclusive Church Ezra Taft Benson: Christian Libertarian Russell Arben Fox 161 Matthew L. Harris, ed., Thunder from the Right: Ezra Taft Benson in Mormonism and Politics Two Trails to the Muddy Lynne Larson 169 Dean Hughes, Muddy: Where Faith and Polygamy Collide Phyllis Barber, The Desert Between Us The Tapestry of Mormonism, Woven Larger Adam McLain 174 Mette Harrison, The Women’s Book of Mormon: Volume One Exploring Disenchantment Jana Riess 179 E. Marshall Brooks, Disenchanted Lives: Apostasy and Ex- Mormonism among the Latter- day Saints Embodied Mormonism Mark Sheffield Brown 184 James Goldberg and Ardis Parshall, Song of Names: A Mormon Mosaic ART NOTE The Most Beautiful Thing about Kathleen Peterson’s “The Woman Taken in Adultery” James Goldberg 189 ARTICLES THE POLITICS OF MORMON HISTORY Patrick Q. Mason Upon assuming the Leonard J. Arrington Endowed Chair of Mormon History and Culture at Utah State University, I have to acknowledge two special individuals upon whose broad shoulders I stand. The first is the chair’s namesake, Leonard Arrington, the “godfather of Mormon history.” Many if not most of the good things that have happened in the subfield of Mormon history over the past half century have their roots in Arrington’s pioneering scholarship, leadership, and organizational vision. The second is my predecessor in the Arrington Chair, Philip Barlow, who embodies in every way the spirit of Leonard Arrington. The quality of Phil’s intellect is matched only by the depth of his soul. Anyone working in the field of Mormon studies in the twenty-first cen- tury is deeply in debt to these two great scholars. I have one more person to acknowledge, which will lead me into the actual body of my remarks. Why have we convened at this university in Logan, rather than in Salt Lake City or Provo? We can trace the origins of Utah State University, the state’s land- grant university, back to a piece of legislation called the Land-Grant College Act, which was signed into law by Abraham Lincoln on June 10, 1862. The law’s chief sponsor was Representative Justin Morrill, a Republican from Vermont. Born in 1810 in Strafford, Vermont, Morrill considered attending college but didn’t because of the cost. When he entered Congress, Morrill felt the need to create public colleges so as to expand educational opportunity for This talk was originally delivered on the campus of Utah State University on October 16, 2019, as my inaugural lecture upon assuming the Leonard J. Arrington Endowed Chair of Mormon History and Culture. The text here has been annotated and slightly revised for print. 1 2 Dialogue 53, no. 4, Winter 2020 more of America’s citizens, especially from the agricultural and work- ing classes. The purpose of these land-grant colleges, according to the legislation, would be “to promote the liberal and practical education of the industrial classes in the several pursuits and professions in life.”1 I trust that Representative—and later Senator—Morrill would be pleased with the way that Utah State University has fulfilled that lofty mission. However, I’m pretty sure that on this night, that faint noise you may hear in the distance is the sound of Justin Morrill rolling over in his grave. Universal liberal and practical education is one thing, but Mormon history? In the same legislative session in which Congress passed the Land- Grant College Act, Morrill also sponsored another, even more popular, bill that outlawed Mormon polygamy. In fact, Presi- dent Lincoln signed Morrill’s Anti-Bigamy Act one day before signing the Land- Grant College Act. Representative Morrill’s feelings about public education and the Mormons, respectively, were on the opposite ends of the spectrum. “I am a firm believer in universal education,” he affirmed, largely because it instilled in the masses the skills and knowl- edge needed to be good citizens of the republic.2 As for the Mormons, however, Morrill asserted that they “are quite as hostile to the republi- can form of government as they are to the usual forms of Christianity.”3 Only five years after the Latter-day Saints publicly announced their practice of plural marriage, Congressman Morrill declared, “When the works of such a religion, in its overt acts, exhibit the grossest immorality 1. Morrill Act of 1862, 7 U.S.C. § 304, https://www.loc.gov/item/uscode1925 -002007013/. 2. Quoted in Coy F. Cross II, Justin Smith Morrill: Father of the Land-Grant Colleges (East Lansing: Michigan State University Press, 1999), 77. 3. Justin Smith Morrill, Speech of Hon. Justin S. Morrill, of Vermont: On Utah Territory and its Laws—Polygamy and its License, Delivered in the House of Representatives, Feb. 23, 1857 (Washington, DC: Congressional Globe, 1857), 4. Mason: Politics of Mormon History 3 and debauchery, it is questionable whether legislators should remain neutral.”4 History is full of ironies, large and small. Among those ironies is that one of the universities Justin Morrill made possible is now home to an endowed professor studying the religion he so despised. So, to Justin Morrill, wherever you are: thank you . and I’m sorry. I begin with this reference to Representative Morrill as a reminder that Mormon history is and always has been political. By “political,” I mean only in part what we typically think of when we refer to “poli- tics”—federal legislation, constitutional law, ideological battles, voter behavior, and so forth. In these remarks I’m more interested in the original sense of the Greek term polis, connoting the ways that humans live together in community. With that in mind, I want to reflect on how Mormon history, and the broader field of Mormon studies, can serve as an arena in which differing communities of interest can discern, negoti- ate, and fulfill their mutual obligations to one another. To me, history is a deeply ethical endeavor. It’s not just names and dates. That is why in my office I have a poster of Malcolm X with the quote from his great 1963 speech “Message to the Grassroots” that says, “Of all our studies, history is best qualified to reward our research.”5 • “Can we all get along?” Rodney King famously pled in the midst of the 1992 Los Angeles riots. Historians have always been interested in the question of why and how we don’t get along, and I’m no exception. In graduate school I began studying religion, conflict, and peace in earnest. 4. Morrill, Speech of Hon. Justin S. Morrill, 12. 5. Malcolm X, “Message to the Grass Roots” (speech, Northern Negro Grass Roots Leadership Conference, King Solomon Baptist Church, Detroit, Mich., Nov. 10, 1963), available at https://teachingamericanhistory.org/library/document /message-to-grassroots/.