Cutting Edge Latter-day Saint Research, December 2025

Stephen C

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Springer, Ryan M. “Heretic and the Inversion of the Mormon Endowment.” Dialogue A Journal of Mormon Thought 58, no. 4 (2025): 5-46.

No abstract provided, this is a Gemini-created abstract.

The psychological thriller Heretic functions as a veiled metaphor for spiritual descent, utilizing the symbolic language of Western esotericism to provide a modern iteration of the Gnostic Sophia myth. By analyzing the film’s narrative through the lenses of alchemy, Kabbalah, and sacred geometry, the journey of protagonists Sister Paxton and Sister Barnes is revealed as a deliberate inversion of traditional spiritual ascent. The film’s antagonist, Mr. Reed, operates as a type of Demiurge—a flawed creator who traps souls within an illusory material domain. A central component of this symbolic framework is the structural subversion of the Church of Jesus Christ of Latter-day Saints’ temple endowment ceremony. While the LDS ritual guides initiates on an upward trajectory toward divine exaltation, Heretic depicts a downward progression into an “anti-temple” characterized by Saturnian symbolism and hexagonal geometry, leading toward spiritual disarray rather than enlightenment. This comparative analysis suggests that the film serves as a critique of institutionalized religious power while simultaneously celebrating the reclamation of personal spiritual agency and the transformative potential of the divine feminine.

Murphy, Thomas W. “White is an Ite: The Book of Mormon’s Misappropriation of the Iroquois Great Law of Peace.” Dialogue A Journal of Mormon Thought 58, no. 4 (2025): 47-72.

No abstract provided, this is a Gemini-created abstract.

This article by Thomas W. Murphy examines the Book of Mormon’s portrayal of a “great peace” in Fourth Nephi as a settler colonial misappropriation of the Haudenosaunee (Iroquois) Great Law of Peace. Murphy argues that the scriptural depiction of a raceless Christian society—where former Lamanites and Nephites become an “exceeding fair and delightsome” people—functions as a mechanism of Indigenous erasure by absorbing native identities into a universalized category of whiteness. The essay links this theology to the mid-twentieth-century federal policy of “termination,” led by Latter-day Saint politicians like Arthur Watkins, which sought to dissolve tribal sovereignty and communal land ownership to facilitate the integration of American Indians into the settler body politic.

Drawing on critical Indigenous studies, the article reviews historical and circumstantial evidence suggesting that Joseph Smith may have encountered Iroquois oral histories or written accounts, such as David Cusick’s 1827 Sketches of Ancient History of the Six Nations, prior to dictating the Book of Mormon. Murphy highlights significant structural differences between the original Great Law of Peace—which maintains national sovereignty and matrilineal clan authority—and the Book of Mormon’s “white universalism,” which strips away these cultural foundations. Ultimately, the author suggests that the Book of Mormon replaces living Indigenous neophytes with “dead white Nephites,” serving as a flawed settler colonial construct that legitimizes the displacement of Native peoples.

Bowen, Matthew L. “Smooth Words and Slippery Things: Samuel the Lamanite’s Prophetic Use of Hebrew ?lq.” Interpreter. (2025).

Samuel the Lamanite expressly drew on the words of Isaiah (Isaiah 30:10) and possibly Jeremiah (Jeremiah 23:12) with a clever, powerful wordplay on forms of the Hebrew verbal root ?lq: ??l?qôt (“flattering words,” literally “smooth things”) and ??laqlaqqôt (“slippery [things]”) in Helaman 13:28–36. This wordplay established a genetic relationship between yielding oneself to those who “speak flattering words unto [us]” (Helaman 13:28) and material riches and treasures becoming “slippery that [we] cannot hold them” (Helaman 13:31, 36). This use of smooth/slippery, closely tied to the discussion in the Hebrew Bible of giving heed to false prophets over true prophets, is thus an apt marker of Samuel’s meaning, and perhaps also of his training. Samuel’s pronouncement of this unique curse, linguistically correlated with rejecting prophetic words, described a loss of worldly wealth and vividly depicted the accompanying spiritual desolation of slippery ways and dark places. Mormon and Moroni offered their latter-day readers a way out of the cycle of “slippery” possessions and destruction that befell the Jaredites and the Nephites: Jesus Christ, who showed us how to lay up treasures in heaven. Mormon’s preservation of Samuel’s prophetic wordplay stands as a significant, additional confirmation of the ancient provenance of the text.

Bradshaw, Jeffrey M. “The Covenant Path of the Ancient Temple in 2 Nephi.” Interpreter. (2025).

In this article, I discuss how the ancient analogue to what President Nelson has called “the covenant path” might be seen in the Book of Mormon and elsewhere in scripture not so much as a journey of covenant-keeping that takes us to the temple but as a journey that takes us through the temple. Throughout the Book of Mormon, observant readers will find not only the general outline of the doctrine of Christ but also corresponding details about the covenant path as represented in temple layout and furnishings. Nowhere is this truth better illustrated than in 2 Nephi 31:19–20 where Nephi summarizes the sequence of priesthood ordinances that prepare disciples to enter God’s presence. In doing so, he masterfully weaves in related imagery—guiding readers on an end-to-end tour of the temple while reminding them of the three cardinal virtues of faith, hope, and charity. The doctrinal richness of these two verses is a compelling demonstration of the value of President Nelson’s encouragement to study the biblical context of modern temples as a source of enlightenment about the meaning of the ordinances. This essay also suggests that the foundational elements of Latter-day Saint temple rites are ancient and were given to Joseph Smith very early in his ministry as he translated the Book of Mormon. It is hoped that a closer look at the beautiful imagery in 2 Nephi 31 will provide profitable reflection for readers.

Oman, Nathan B. “Living Oracles: Law and the Latter-day Saint Tradition.” (2025). Oxford University Press. 
This book explores the Latter-day Saint legal tradition. It begins by locating Latter-day Saint discourse within the landscape of contemporary legal theory. Part I analyzes divine law in Latter-day Saint theology, the place of natural law in Latter-day Saint thought, the concept of legal obligation, and concepts of freedom and equality in the Latter-day Saint tradition, including the fraught relationship of Mormonism with race. While Part I addresses abstract legal concepts with a focus on the relationship to debates in the philosophy of law, it is throughout informed by a sophisticated engagement with Mormon history and theology. The second part of the book examines Latter-day Saint legal experience. It first turns to how Mormonism navigated America’s so-called first disestablishment in the 19th century. It next provides an account of the rise and fall of the Latter-day Saint judiciary. It goes on to examine Latter-day Saint ideas of property and contract. This is followed by an extensive treatment of Mormon approaches to the law of marriage, including polygamy, as well as the ordinary law of marriage and divorce, and the church’s religious law of marriage in the 20th century. These chapters also examine the contemporary church’s involvement in legal battles over same-sex marriage. Finally, it traces the appearance of the U.S. Constitution in Mormon scripture and how the idea of a “divinely inspired constitution” has been employed in different ways by Latter-day Saints over the course of their history.
Gagliano, Cristina M. “It Is Almost Certainly Genuine.” Journal of Mormon History 52, no. 1 (2026): 29-38.
No abstract provided, LLM-generated abstract.
Gagliano examines the institutional fallout of the revelation, which LDS leadership dismissed as a forgery for decades. She highlights Arrington’s 1973 acknowledgment of its likely authenticity, arguing that its emergence from the archive challenges the exclusion of fundamentalist voices and vindicates those who sacrificed for plural marriage.
Park, Benjamin E. “J. Reuben Clark’s Fundamentalist Reasons for Rejecting Mormon Fundamentalism.” Journal of Mormon History 52, no. 1 (2026): 46-55.
No abstract provided, LLM-generated abstract.

Park explores the paradox of Clark’s opposition to fundamentalism. While Clark valued “fundamentals,” he defined them as institutional order and current prophetic authority. By “sequestering” problematic historical texts like the 1886 revelation, Clark helped forge a modern Mormon identity that favored bureaucratic stability over messy revelatory claims.

Grow, Matthew J. ““The Best Winter’s Work”: Brigham Young, the St. George Temple, and the Introduction of Proxy Endowments for the Dead.” Journal of Mormon History 52, no. 1 (2026): 3-18.
No abstract provided, LLM-generated abstract.
Matthew J. Grow’s “The Best Winter’s Work” explores a pivotal shift in Latter-day Saint religious practice: the introduction of proxy endowments for the deceased at the St. George Temple in 1877. While previous temple work in Nauvoo and Salt Lake City included proxy baptisms and sealings, the completion of the St. George Temple—the first dedicated in three decades—allowed for the full suite of “essential” salvation ordinances to be performed for the dead under Brigham Young’s urgent leadership. This transition transformed temple worship from an occasional event into a permanent, regularized marker of Latter-day Saint identity. The article details how Young, facing declining health, prioritized the systematization of these ceremonies to bind families eternally. By establishing this “best winter’s work,” the Saints solidified a theology of universal salvation accessible through proxy work, fundamentally shaping modern LDS temple culture.
Evans, Martha Bradley. “Prophetic Authority, Revelatory Language, and the Debate over Who to Believe.” Journal of Mormon History 52, no. 1 (2026): 19-29.
No abstract provided, LLM-generated abstract.
Evans explores how the 1886 revelation—supposedly affirming the irrevocable nature of plural marriage—serves as the dividing line between mainstream and fundamentalist Mormonism. The debate is less about the text itself and more about who holds the legitimate line of prophetic authority, illustrating the power dynamics in defining church boundaries.
Lawton, Hovan. ““They Were Your Family”: Church Social Activities and Community Building among Salvadoran and Guatemalan Latter-day Saints, 1960s–1980s.” Journal of Mormon History 52, no. 1 (2026): 89-125.
No abstract provided, LLM-generated abstract.
In “‘They Were Your Family’,” Hovan Lawton examines the vital role of social and recreational activities in the formation of Latter-day Saint communities in El Salvador and Guatemala from the 1960s to the 1980s. While official church history often emphasizes proselytizing and doctrine, Lawton highlights how informal gatherings—such as congregational beach trips and competitive basketball tournaments—acted as the “glue” for these minority religious groups. These activities provided a culturally resonant space for members to build a “family” identity that bridged local traditions with their new faith. Lawton argues that these leisure practices were not merely peripheral but were central to fostering resilience and a sense of belonging amidst the social pressures of the Cold War era. By comparing Central American experiences with U.S. counterparts, the article nuances the global understanding of LDS culture, showing how recreation served as a critical mechanism for identity preservation and communal solidarity.
Lawton, Hovan. ““They Were Your Family”: Church Social Activities and Community Building among Salvadoran and Guatemalan Latter-day Saints, 1960s–1980s.” Journal of Mormon History 52, no. 1 (2026): 89-125.
No abstract provided, LLM-generated abstract.
In “‘They Were Your Family’,” Hovan Lawton examines the vital role of social and recreational activities in the formation of Latter-day Saint communities in El Salvador and Guatemala from the 1960s to the 1980s. While official church history often emphasizes proselytizing and doctrine, Lawton highlights how informal gatherings—such as congregational beach trips and competitive basketball tournaments—acted as the “glue” for these minority religious groups. These activities provided a culturally resonant space for members to build a “family” identity that bridged local traditions with their new faith. Lawton argues that these leisure practices were not merely peripheral but were central to fostering resilience and a sense of belonging amidst the social pressures of the Cold War era. By comparing Central American experiences with U.S. counterparts, the article nuances the global understanding of LDS culture, showing how recreation served as a critical mechanism for identity preservation and communal solidarity.
Rees, Nathan. “Converting Images: Making Mormon Illustrations for the Juvenile Instructor.” Journal of Mormon History 52, no. 1 (2026): 56-88.
No abstract provided, LLM-generated abstract.
Nathan Rees’s “Converting Images” explores the strategic use of illustrations in the Juvenile Instructor, the influential 19th-century Latter-day Saint children’s magazine. Under George Q. Cannon’s leadership, the magazine sought to “enliven the printed page” with images to enhance religious education. However, due to technological and financial constraints in the Utah Territory, Cannon often had to repurpose secular engravings sourced from the East and Europe. Rees argues that these images were effectively “converted” to Mormonism: the accompanying text reframed non-LDS visuals to support specific doctrinal and cultural narratives, such as the “Lamanite” identity of Indigenous peoples. This visual strategy was not merely decorative but was central to a colonial project that reinforced Mormon settler identity and provided a corporeal bridge to spiritual understanding. By analyzing this process of “conversion,” Rees highlights the power of visual culture in shaping early Mormon thought and the magazine’s role as a primary agent of youth development and religious testimony.
Drake, Luke, and Ryan Webb. “Innovating Institute Modeling Empathy with Challenging Passages of Scripture.” Religious Educator: Perspectives on the Restored Gospel 26, no. 1 (2025): 9.

This article explores various methods for teaching challenging scriptural passages to foster spiritual growth and a sense of belonging. It suggests that instead of avoiding difficult texts or interpreting them narrowly for devotional purposes, teachers can adopt an “empathetic reading of scripture. ”This approach emphasizes cultivating compassion for the unique historical circumstances of ancient authors and preparing meaningful ways to discuss this material with Latter-day Saint students. Using 1 Corinthians 11:1–16 as a case study, the article outlines a four-step method that offers guidance on (1) engaging with the “best books” on the passage at hand, (2) identifying principles of the restored gospel that are expressed in the text, (3) identifying gospel principles in the text that are unexpressed, and (4) facilitating open classroom discussions. By approaching challenging passages of An “empathetic reading of scripture” approach emphasizes cultivation compassion for the unique historical circumstances of ancient authors and preparing meaningful ways to discuss this material with Latter-day Saint students scripture in this way, educators can cultivate trust, foster curiosity, and strengthen spiritual resilience by demonstrating how to navigate ambiguity with faith and humility. This method positions scriptural study as a transformative process that deepens discipleship and enriches the classroom experience.

Gentile, Nicholas W. “Mosiah 18: 21 and Prophetic Help with the Messiness of Unity.” Religious Educator: Perspectives on the Restored Gospel 26, no. 1 (2025): 4.

This article explores Latter-day Saint Apostles’ teachings in general conferences from April 2020 through October 2023 about how to achieve unity within the increasing diversity of the global Church. It asserts that diverse disciples can experience the joy of unity by focusing on (1) Jesus Christ, (2) their shared identity as children of God, (3) the two great commandments, and (4) becoming one in spiritual purpose.

Jones, Jess. “I Have Learned for Myself Teaching the First Vision to the Rising Generation.” Religious Educator: Perspectives on the Restored Gospel 26, no. 1 (2025): 6.

Latter-day Saint youth learning about Joseph Smith’s First Vision can draw inspiration and courage from his example to “ask of God,” as James directs, and seek heavenly wisdom. But Joseph’s faith did not end with that singular experience in the grove—world- changing though it was. Instead, he relied on scripture, personal sacred memories, and family relationships to build the spiritual resilience that sustained him throughout his life. Those who leave the Church may draw on narrative arcs from their abandoned religious past, finding parallels in Joseph’s feelings of confusion, discontent, discord, and uncertainty about the truth. Therefore, teachers must emphasize that Joseph’s journey toward God was not a single step but a lifelong quest.

Hilton III, John, and Julie Hollenbaugh. “The Chosen: Insights for Latter-day Saints.” Religious Educator: Perspectives on the Restored Gospel 26, no. 2 (2025): 3.

This article explores the impact of the television series The Chosen through the lens of Latter-day Saint theology, education, and interfaith connection. Highlighting its unprecedented global reach, the article examines how the series can deepen viewers’ understanding of Jesus Christ. It recounts the miraculous circumstances through which The Chosen gained access to the Church’s Jerusalem set in Goshen, Utah, and underscores the production’s ecumenical spirit, involving Evangelical, Catholic, and Latter-day Saint collaborators. The article further outlines how The Chosen can strengthen interfaith dialogue and be used in gospel classrooms and homes as a tool for spiritual growth.

Hatch, Trevan G., and Gerrit Van Dyk. “” Being Therefore Perfect” Matthew 5: 48 in Modern Restoration and Ancient Jewish Contexts.” Religious Educator: Perspectives on the Restored Gospel 26, no. 2 (2025): 5.

Matthew 5:48 (“Be ye therefore perfect . . .”) is a salient passage of scripture for Latter-day Saints because of its seeming focus on becoming like God, a key doctrine of the Latter-day Saints faith. But what insights do we gain from analyzing its ancient Jewish context by comparing it to a parallel verse in Luke 6, by examining the verses immediately preceding it, and by considering the Greek grammar of the passage and the ancient meaning of the word translated as perfect in its various contexts? This essay explores these interpretive angles as well as surveys how this verse has been interpreted by Latter-day Saint leaders and scholars.

Thompson, A. Keith. “Coercion or Persuasion? The Insights of John Locke, St Augustine and Joseph Smith.” In Jurisprudence and Theology, pp. 104-124. Routledge, 2025.

John Locke is famous for his intellectual influence on the framers of the US Constitution though he never visited America. His insights about religious tolerance were the product of his reflection upon the intolerance that he witnessed in his life. This chapter focuses on the irony of compulsion in matters of religious belief and how that irony operated upon the mind of not only Locke because of the times in which he lived, but earlier upon St Augustine and later upon Joseph Smith, the founder of the Church of Jesus Christ of Latter-day Saints.

Meisner, John Rodari, Danielle Lydia Sheather, Nichole Wangsgard, and Brianne Kramer. “Drag as protest: a confluence of religion and policy in Utah where existence is rebellion.” International Journal of Qualitative Studies in Education (2025): 1-20.

Drag has grown in visibility and popularity within 20 years in Southern Utah, despite the rural conservative environment in this part of the state. Members of the Church of Jesus Christ of Latter-Day Saints (LDS) make up the state’s population. These norms are reflected in this cultural phenomenon and greatly impact the LGBT+ community. Utah has passed legislation seeking to limit/remove rights from LGBT+ people. We utilize a small case study of individuals influential in growing the drag community in Southern Utah despite the legal and legislative changes they faced. The study is set within the literature focused upon drag as activism and the development of drag in Utah, coupled with the theoretical framework of Racelighting, White Niceness, and the Utah Bubble. What resulted was a vibrant and welcoming drag community that continues to expand utilizing drag as activism and pedagogy.

 

Comments

One response to “Cutting Edge Latter-day Saint Research, December 2025”

  1. Hoosier

    Oh geez, another parallelomaniacally cranky Murphy article. The man has at long last found a way to whinge about peace.

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