Review
======
Title: The Oxford Handbook of Mormonism
Editors: Terryl L. Givens and Philip L. Barlow
Publisher: Oxford University Press
Genre: Mormon Studies
Year Published: 2015
Number of Pages: 656
Binding: Hardcover
ISBN10: 0199778361
ISBN13: 9780199778362
Price: $150.00
Reviewed by Bryan Buchanan for the Association for Mormon Letters
There is no doubt that Mormon Studies has become a hot topic. More and more university presses are recognizing the place of Mormonism at the table of scholarship. Another landmark occurred recently with the publication of “The Oxford Handbook of Mormonism,” edited by Terryl Givens and Phil Barlow. The Handbook series, with more than 500 editions on every topic under the sun, is described by the publisher as “one of the most prestigious and successful strands of Oxford’s scholarly publishing.” The goal is to collect some of the top minds and cover key topics relating to the main subject and that goal is amply met here. Both established scholars (Richard Bushman, Armand Mauss) and younger contributors (Samuel Brown, Matthew Grow, Paul Reeve) from within Mormonism have written essays as well as highly respected non-Mormon historians (Sarah Gordon, Daniel Walker Howe).
The 45 essays in the handbook constitute an up-to-the-moment snapshot of thinking on key Mormon topics divided into eight categories:
–History of Mormonism
–Revelation and Scripture
–Ecclesiastical Structure and Praxis
–Mormon Thought
–Mormon Society
–Mormon Culture
–The International Church
–Mormonism in the World Community
Since Mormon identity is so tied up in history, I was glad to see topics under the society and culture rubrics receive healthy and needed attention here. Essays average about fifteen pages, long enough to explore questions at length without feeling too extensive for the average reader. As such, they are excellent candidates for reading in a short window of time. Each essay also features a fairly extensive bibliography (both article- and book-length treatments) that will be quite valuable as a go-to source for scholars, particularly those not overly familiar with Mormonism.
To give a flavor for the book, I will select one essay from each category for comment:
“Understanding Multiple Mormonisms” (William D. Russell)
Russell, an example of the subject himself (a longtime Community of Christ historian), begins by noting the “fissive tendency” of Mormonism to spin off groups. He identifies two factors for this: personal revelation and the restoration theology of Joseph Smith. Since each individual can (and, indeed, is expected to) receive their own divine communication, it leaves the field wide open for these messages to give birth to separate groups. Similarly, the charge of “apostasy” can be leveled at any point, allowing for purification and rearrangement. The bulk of the essay deals with RLDS (later Community of Christ) history and identity development. Briefly, Russell also outlines how groups have then in turn split off from the RLDS Church, both more successfully (and nonviolently) as in the case of the Remnant Church of Jesus Christ of Latter Day Saints and with more deadly results in the Jeffrey Lundgren group. Despite the title of the essay, very few groups are discussed beyond the RLDS and subsequent schisms.
“The Book of Mormon” (Grant Hardy)
I will freely admit that I was biased in favor of this essay before reading a word. I think that Hardy is a fine example of how believing Mormons can engage their own scripture in the marketplace of scholarship in a responsible way. Hardy does not evade the paradoxical nature of the Book of Mormon—he notes that the text can be “easily dismissible as a nineteenth-century hoax or delusion, yet still capable of inspiring reverence among some fifteen million believers.” He continues by observing that many central features of Mormonism “are hardly mentioned therein” and the history of the Book of Mormon itself is “notably lacking in standard archaeological support.” As would be expected of a professor of world religion, Hardy draws on many world scriptures to examine the nature of the Book of Mormon. For example, he points out the different periods of maturation of these texts—while some, such as the Qur’an and Bahá’i scriptures, gathered canonical status over many years, the Book of Mormon was born as scripture. His discussion of reception history is also quite well done. He shares the conclusion made by many scholars that the mere existence of the Book of Mormon was far more influential than its theology for most of its history.
“Mormon Priesthood and Organization” (Gregory A. Prince)
In a task common to many of the contributors to this volume, Prince was forced to take a previous book and distill his conclusions down to essay length. Readers of his “Power from On High” will enjoy his concise reasoning—forcing people to acknowledge that the development of Mormon authority was more fluid than generally thought, for example. Though he does outline four stages of development, he stresses that these periods cannot be reduced to specific events (with apologies to those who plan Aaronic Priesthood Commemoration events throughout Mormondom). Interestingly, Prince devotes some of his precious paragraphs to a brief examination of power vs. authority and includes some intriguing statements from Mormon leaders (one, not surprisingly, from David O. McKay) on the common experience of priesthood blessings not effecting their desired results.
“The Nature of God in Mormon Thought” (David L. Paulsen and Hal Boyd)
The authors begin with an interesting piece of theological history—drawing on an experience of French philosopher Blaise Pascal, they discuss the difference between the “God of the Bible” (and here, by extension, the God of Mormonism) and the “God of the philosophers.” Positing that Mormonism’s concept of God does not exhibit a nature described as “wholly other,” they conclude instead that God partakes more of substance and mundane matters in Mormon thought. While I realize their length here is precious, I feel like their section on sources of Mormon understanding of deity could have sketched—even briefly—some of the evolution on the topic. Though the common pithy statement that “Mormons don’t do theology, they do history” is somewhat overstated, there is some truth to it. Assessing Mormon thought can never be uncoupled from its history. Their discussion of ten points of relative agreement among Mormons on the nature of God is particularly helpful and, I think, could be a fine resource for a concise summary on the topic.
“Celestial Marriage (Eternal and Plural)” (Kathryn M. Daynes)
Perhaps the most controversial and doggedly persistent topic in Mormon history, polygamy is here addressed by capable scholar on the topic, Kathryn Daynes. She notes at the outset that, despite a lack of sources, it appears that the idea of eternal marriage was present by at least 1835. She aptly notes that the origins of polygamy are even more murky. A concise paragraph outlines the threefold nature of sealings in Nauvoo: “an eternal relationship between a man and a woman, a man and several women, and/or a person to a deceased spouse.” As readers of her book-length treatment of the topic would expect, Daynes marshals helpful statistics to flavor her narrative:
–as many as 10% of families left Nauvoo in polygamous relationships
–by 1870, nearly 70% of Utah residents over the age of 25 were foreign born
–in 1880, 45% of polygamous husbands and 22% of wives in Manti were married to someone born in a different country than themselves
The concluding section in the essay takes on the thorny issue of continuing marriages after 1890 and the rise of fundamentalist groups. Though quite brief, these few pages give a good sense for the dynamics at play.
“Mormon Popular Culture” (Jana Riess)
Any time an essay begins with a serious discussion about issues raised in a “South Park” episode, one can be sure it will be an entertaining read. The reader should expect nothing less from Jana Riess, certainly the most experienced writer on the topic. She points out that the episode in question is a prime example of the transformation of Mormons “from satyr to saint.” While someone not versed in Mormon history might think that the first subheading in the chapter—“From Harem to Homespun: Mormon Sexuality through American Eyes”—sounds a bit voyeuristic, the obsession of commentators in the 19th Century with this topic makes this inevitable. Riess extends her assessment of this topic into contemporary times with the subject appearing in TV shows like “Big Love.” The final section—tantalizingly short (I’m sensing a pattern here)—looks at the phenomenon of Mormon self-expressive cinema over the last fifteen years. As is the case at many points in the handbook (an inevitable consequence of the format), I would have enjoyed more exploration of this topic.
“Mormons in Latin America” (Mark L. Grover)
The kickoff essay in the section of the handbook begging most for more exploration (note the relatively sparse bibliography following the essay)—the international church—Grover’s contribution manages to roam the scope of Latin America, from northern Mexico to the tip of South America. Grover explores larger historical trends (for example, he discusses the economic transformation following WWII as it related to the lessening Catholic influence in the region) as much as any other contributor in the handbook but keeps it relevant and interesting. Grover does not shy away from touchy subjects such as violence against LDS missionaries and properties as a function of anti-US sentiments (somewhere David Knowlton is shaking his head ruefully). Given the huge territory he has to cover in one essay, Grover does a fine job of giving a flavor for the most pertinent topics.
“Communitarianism and Consecration in Mormonism” (J. Spencer Fluhman)
Fluhman, ironically in the Mormon minority among authors in this concluding section, makes a very interesting point to begin his essay. By noting that the concept of Zion denotes a people and *place* set apart, “Smith’s vision was inescapably political at its core.” He situates the almost immediate conflicts between Mormons and their neighbors in a heated environment exacerbated by this defining feature of Mormon efforts. I enjoyed how Fluhman acknowledges that Missouri did mark the end of full-scale communal experiments but yet attempts to show how some principles continued into the Nauvoo period. I think readers will particularly enjoy Fluhman’s concise discussion of economic structures and endeavors in the later Brigham Young years, a period that does not receive much attention generally.
While no one would argue that Mormon studies have not received much more respect in the larger scholarly world over the last decade, the inclusion of a volume on Mormonism in the prestigious Oxford Handbook series certainly proves the point. The editors are to be congratulated for their all-star team, comprising both Mormon and non-Mormon scholars. I did not look at a single essay in the collection and think “why didn’t they choose _____ instead to write on this topic?” While one is left wanting more detail at points throughout the handbook, it is not designed to be a comprehensive source on any topic but rather to provide (as the project outlines for itself) “thorough introductions to topics and a critical survey of the current state of scholarship in a particular field of study” as well as set an “agenda for new research.”
“The Oxford Handbook of Mormonism” reaches this goal quite admirably and is an excellent resource for both Mormons as well as scholars (or even casual observers) wishing to gauge current scholarship on the topic.