This is an excellent graphic novel adaptation of the earliest of Mormon history. The art is good, the story is compelling, and I enjoyed reading it. I came close to buying this twice in the past year after finding it in comics shops, and I was delighted to find that my local library had a couple of copies. I do wish that I either knew a lot more history or a lot less history going into this.

Some Bluesky posts are reminding me of what I wrote about how my LDS mission sometimes played fast and loose with immigration documents: https://spencergreenhalgh.com/communities/the-missionary-with-the-expired-visa/

I always appreciate Sam’s writing and especially here. I’m waiting to see what—if anything—my current church has to say about the current mess, but I have a deep fondness for the church I grew up in, and it’s deeply disappointing for a rich church that is willing to throw those resources behind its interests to decide that combatting the present cruelty is not one of those interests.

I’ve read a number of books on Mormonism and race, but this one might be the most compelling. Its focus on the 20th century is important, and it has the most thorough discussion of the 1978 lifting of the priesthood and temple ban that I’ve ever seen. It’s maddening to see all these details in one place, but I’m grateful that Harris made that available to readers.

It’s now been over six months since the transfer of the Kirtland Temple from Community of Christ to The Church of Jesus Christ of Latter-day Saints, and there’s still a lot to process for folks on the Community of Christ side of things. I remain committed to what I first said after hearing the news: that I have no interest in telling people how to feel about things, and that even if I did, I wouldn’t be on solid ground doing so.

I’m bookmarking this episode for later because it does a better job than I’ve ever heard of talking about how messy and complex and difficult it can be to have Mormon roots in Community of Christ—and it doesn’t even get into some of the “outside Utah” vs. “in Utah” dynamics that I personally think get overlooked.

I recently had the wonderful opportunity to be interviewed by Salt Lake Tribune religion reporter Tamarra Kemsley about work that Amy Chapman and I have been doing on the reactionary DezNat movement within Mormon Twitter. Our conversation largely focused on the article that Amy and I published last year on far-right and anti-feminist influences within DezNat, but I got to pull in some observations from an article on DezNat perceptions of religious authority that is currently under review and some work on broad patterns in DezNat activity between early 2019 and late 2022 that we’ll be presenting at October’s meeting of the Society for the Scientific Study of Religion (more specifically, within a session organized by the Mormon Social Science Association).

There are a couple of other things that I’d wanted to write about today, but a memory suddenly popped into my head just now, and I wanted to get it written down while it was still fresh. About a year into the COVID-19 pandemic, I was working with a Mormon studies organization to collect stories from members of The Church of Jesus Christ of Latter-day Saints, Community of Christ, and other denominations descended from Joseph Smith Jr.

I’ve written a few posts recently trying (somewhat awkwardly) to express an idea that’s been on my mind a lot over the past few years: That I want to respect someone’s right to hold a particular belief while being more skeptical about their right to insist that others hold that belief. A few days ago, going through Day One’s “On This Day” feature, I found to my delight that I had written something to this extent a few years ago and then forgotten about it since.

Back in early March, as part of my flurry of posts about the Kirtland Temple, I wrote something about some of the dubious historical bits associated with Latter-day Saint beliefs about the significance of a purported visitation of the biblical prophet Elijah to Joseph Smith and Oliver Cowdery in the Kirtland Temple. That post has gotten a lot of hits over the past few weeks: According to my excellent, privacy-conscious analytics provider, it’s up to 70 hits over the past 30 days, 55 of which were over the week leading up to April 15th, when I got my last email digest.

As I hinted at in a recent linkpost, something really interesting happened this week that serves as a sort of microcosm of my research interests related to online Mormonism and religious authority. Here’s a rundown of what happened, as reported by the Salt Lake Tribune (and republished here via MSN). First, a leader of the official Latter-day Saint women’s organization gave a sermon last Sunday, one quote from which was uploaded to the official Latter-day Saint Instagram account:

As I’ve written before, I don’t necessarily believe that the dubious historicity of a particular religious event ought to undermine its theological significance, but I do strongly believe that dubious historicity undermines the ability of an individual or organization to insist that others agree with their theological conclusions. To take a major example, the unlikelihood of a literal resurrection in scientific terms isn’t going to stop me from finding value in the resurrection story at Easter, but it sure as heck is going to stop me from insisting that my atheist spouse make that story an important part of her life.

For as quickly as I felt like I came to peace with the sale of the Kirtland Temple, I’ve had conversations and encounters since yesterday’s post that make it clear that I still have a lot of work to do processing all of this in the weeks, months, and years ahead. I’ve heard from a lot of people in pain: people who have been to Kirtland dozens of times but never want to go again, ordained women in Community of Christ who are angry that the new owners of the temple can’t respect their ordination, and yet more.

Yesterday, Community of Christ and The Church of Jesus Christ of Latter-day Saints announced that the former had sold the Kirtland Temple, other historic sites, and some important documents and artifacts for $192.5 million dollars. As the title to this post suggests, I’ve pretty quickly come to peace with the decision, and I want to explain some of that process in this post. However, there are some conflicted emotions lingering beneath that peace, and I want to make clear that the goal of this post is not to tell anyone how to feel about this.

I have my own (complicated) thoughts to share on this later, but more than anyone else, I’ve wanted to hear from David Howlett (and, okay, Lach Mackay). Appreciate Jana’s coverage here.

Wondering how long it will be until implicit praise of her family values gets taken down from the LDS and BYU websites.

Grant Hardy is doing great work with the Book of Mormon. I don’t see the text the same way that he does, but I’m deeply grateful for what he’s contributed to new readings of it, and I’m glad I have a copy if this. It surprised me in this interview to learn that the LDS Church forebade a reprinting of the semi-official study edition Hardy had recently worked on. I found that to be a tremendously helpful text, and I’m glad I have a copy since it’s apparently doomed to go out of print.

Rereading this book after a few years, and it continues to be great! The organization could be more clear, and it sometimes feels repetitive, but it provides important historical detail that allows the reader to understand Latter Day Saint priesthood in new ways.

This is an excellent, thorough book on the purity system of The Church of Jesus Christ of Latter-day Saints and the excommunications of the “September Six” and many others for their violations of that purity system. I bought the book out of personal interest, but I think it will be professionally valuable as well. I knew much of what was in the book, but what I didn’t know was important, and I am grateful for the volume and hope that many will read it to learn about this important period in Mormon history.

This was an interesting read, and there are portions of it that I expect to come back to later. However, I was surprised by how often I felt like I already knew what was being covered. Given my familiarity with both faiths, I expect that I’m not the target audience (anymore) for this volume.

Last Sunday, I attended a Latter-day Saint Elders Quorum meeting for the first time since March of 2020, when I taught Elders Quorum on the last Sunday before Latter-day Saint services shut down because of COVID. I had enjoyed most of the sacrament meeting (I took issue with some parts of some talks, but I have to admit that I miss the size, songs, and sense of community of Latter-day Saint services), but Elders Quorum turned out to be kind of a disappointment.

I think academia undervalues teaching and that teaching-focused faculty deserve more status, recognition, and compensation. Yet, I’m still suspicious of the new BYU-Idaho president’s comments on the need for “a faculty free of the obligations of research.”

I’ve been attending Community of Christ for over three years now, and I’m still surprised by all the little things it does that the LDS Church would never do. Both churches were born with problematic attitudes towards indigenous peoples of the Americas, but while Community of Christ isn’t perfect, I’m impressed with the steps it takes.

A couple of months ago, Peggy Fletcher Stack of the Salt Lake Tribune mentioned the work that Amy Chapman and I have been doing on the far-right-influenced DezNat movement. Shortly after Peggy’s article was published, someone who coordinates an unofficial series of Latter-day Saint-related firesides reached out to us about speaking to their group about our research on the DezNat movement. Before accepting, we made it clear that our work isn’t devotional, neither of us are practicing Latter-day Saints, and our work could be understood as critical of cultural and institutional Mormonism; however, the fireside organizers said that they were used to getting into controversial topics related to Mormonism and that our work was welcome with them.

One of the more awkward passages in the Book of Mormon (at least from an ecumenical perspective—there’s much worse in there) is in I Nephi 3:220-222, where an angel has this to say with Nephi, the current narrator of the book: “Behold, there are save two churches only: the one is the church of the Lamb of God and the other is the church of the devil. Wherefore, whoso belongeth not to the church of the Lamb of God belongeth to that great church, which is the mother of abominations; and she is the whore of all the earth.