I was privileged to attend the recent dedication of the Washington, DC temple, during which I got thinking about the common themes in temple worship across time and cultures. I’ve always been vaguely aware of these similarities, but I went down the Wikipedia rabbit hole and spent so much time down there that I thought I might as well record my findings. Below are spreadsheets that show various Wikipedia quotes about temple worship across time and cultures (yes, I’m aware that it’s Wikipedia, but Wikipedia is actually more accurate than people give it credit for, and suffices for this purpose here). Specifically, here I look at Ancient Mesopotamian, Ancient Egyptian, Hindu, Catholic, Ancient Greco-Roman, Ancient Jewish, Modern Jewish, Muslim, Zoroastrian, Chinese, Jain, Sikh, Mesoamerican, and Shinto temples or temple analogues. In drawing out these parallels I’m not trying to subtly make the argument that the modern endowment is an updated version of Adamic temple worship, and that the parallels are due to dissemination and modifications of these rituals across time and space (although I’m not opposed to the idea either). These parallels may have more to do with Jung and CS Lewis than Nibley, as it is likely that there is some primal religious impulse in Homo sapiens that God has spoken through, and that these parallels have as much to do with God speaking to different people in their own way as it does a direct genetic relationship to…
Method Infinite: On Masonry and Mormonism
The recently-published Method Infinite: Freemasonry and the Mormon Restoration by Cheryl L. Bruno, Joe Steve Swick III, and Nicholas S. Literski (Greg Kofford Books, 2022) is an insightful and information-packed volume about a plethora of possible points of contact between Freemasonry and the Restoration of the Church of Christ. While many studies of Masonry and the Latter Day Saint movement focus primarily on temple rituals, Method Infinite covers the entirety of Joseph Smith’s life and follows the influence of Masonic ideas and rituals into some of the major branches of Mormonism that emerged in the aftermath of the Prophet’s death. The book starts with a brief history of Freemasonry and its existence in the early United States of America, then discusses how Joseph Smith grew up in an environment saturated with Freemasonry. It points to ideas that were being discussed or practiced by Freemasons and compares these with strains of Latter Day Saint thought and action, suggesting that Joseph Smith saw himself as the restorer of the pure form of Masonry from the outset and that he viewed the Freemasonry practiced at the time as an apostate or spurious form of Masonry. Evidences for this idea that are pointed out have to do with the Book of Mormon and the Book of Abraham, the way various organizations within or connected to the Church were organized, specific teachings of Joseph Smith and other early Church leaders, the ways that the City…
Daughter of Mormonism
Susa Young Gates was an interesting and important personality, and Romney Burke’s recently-published biography Susa Young Gates: Daughter of Mormonism (SLC: Signature Books, 2022) provides a well-researched glimpse into her life. Perhaps the best-known daughter of President Brigham Young, Susa led a life as a prominent figure in the Church of Jesus Christ of Latter-day Saints. She would go on to serve missions in Hawaii, write prolifically about the Church, serve prominently on the National Council of Women in the United States and also participate in the International Council of Women as a feminist advocate, serve in the general boards of both the Young Lady’s Mutual Improvement Association and the Relief Society and edit publications for both, teach courses at universities in Utah, and raise a family with children who would go on to make their own significant contributions in the Church. She could also be outspoken, overbearing, and tactless in pursuing her goals, which could cause her trouble, but also showed herself to be very capable in getting things done and in rubbing shoulders with the powerful and famous. Burke’s biography follows her life chronologically at first, then shifts to addressing different aspects of her life and career topically by chapters, then returns to discussing the twilight of her lifetime at the end of the book in a more chronological fashion. The book is meticulously researched, drawing on a treasure trove of documents that record her life, particularly from a…
The Early Church, Social Networks, and Conversion
One of the core tenets of modern Latter-day Saint missionary strategy is that missionary work through members’ friends and family is much more efficient than cold-calling approaches like knocking on doors. This approach has its roots in the Rodney Stark hypothesis that religious movements largely grow through networks, and that even apparent cases of mass conversions through teaching such as the early Latter-day Saint British missions or the Day of Pentecost were probably more network-driven than they appear at first glance. (A non-sequitur sidebar about Stark; I had the privilege of being maybe the last postdoc or graduate student who had the chance to work with Stark, although it ended up being limited to a few meetings. Also, one of the ironies of Stark’s theory is that, if I’m remembering correctly, according to Armand Mauss’ intellectual autobiography Shifting Borders and a Tattered Passport, Stark’s own parents converted to the Church through tracting, but I read the book a while ago, don’t have a copy on hand, and Google Books doesn’t appear to be allowing the search option for that book, so somebody will have to confirm). The Church’s in-house numbers do indeed show that a discussion through a member is much more effective than a discussion from cold-calling (source, my Mission President), and for the most part I agree with the Stark hypothesis. However, all of the work on this has looked at measures of single ties, nobody has made…
The Gospel, Psychopathy, and the Executioner’s Song
I just finished the Norman Mailer true-crime book The Executioner’s Song, an account of the murders and execution of Gary Gilmore in Utah. The Gilmore case received a lot of attention because 1) it was the first death penalty carried out after capital punishment was re-legalized in the US, and 2) Gilmore himself refused to try to fight or delay the execution, going so far as to send out cheeky invitations to his execution. The combination of 1 and 2 led to a bizarre situation where anti-death penalty activists fought tooth and nail to get his execution dropped or at least delayed while Gilmore himself kept telling them to bug off. (And, fun sidebar, his almost-last words were the direct inspiration for the Nike slogan of “Just Do it.”) Despite winning the Pulitzer Prize and being suffused throughout with Latter-day Saint themes (plus, holding up on its own as a historical account of mid-century Mormon Utah), for some reason The Executioner’s Song isn’t usually included in lists of the canon of “Mormon Literature.” This oversight is especially pointed because this is one of the few accounts written by outsiders that didn’t give into the temptation to sensationalism. Mailer is observing Mormonism in its natural habitat like a naturalist who doesn’t make opinionated commentary in her notes. The Church of Jesus Christ of Latter-day Saints and Mormon culture are there and are interwoven with the narrative, but naturally and on its own…
The Bisbee Case: Where Was the Failure Point?
Like a lot of you, I felt nauseated after reading the AP article that recently dropped, and have been following the story since. There’s always a temptation when something like this happens to give an off-the-cuff hot take, but it was clear that there was a lot to this story to unpack and I didn’t have the time to slodge through and compare/contrast the different accounts, so I waited until somebody came up with a clear outline of everything to see where exactly in the process the ball got dropped. The Mormonr website has now put together such an outline. After reading it, there appear to be two potential failure points. First, there are conflicting accounts for whether the bishop was told it was up to him to decide or whether he was explicitly told not to report. If the latter, then the Church either gave the wrong legal advice, since the Arizona statute clearly allows for reporting, or this was a matter of laser-focused lawyers building up hedges around liability. (The idea that they were doing this to protect the Church’s image doesn’t make a lot of sense, as by all accounts the perpetrator here was the ward weirdo, not some authority figure; the liability concern makes more sense even if you assume the worst about the Church). Even if it was the latter, there is some fuzziness as to how much the bishops knew. Perhaps there is a risk that…
Was Jesus Married or Not?
An enigma that has been explored repeatedly over the years, both in the Church of Jesus Christ of Latter-day Saints and in Christianity more broadly, is the marital status of Jesus of Nazareth. There is little to reliably indicate either way in the established canon of the New Testament, but that hadn’t stopped people from discussing the topic. And in organizations like the Church that emphasize marriage, there are some theological reasons to want to say that he was indeed a married man. In a recent interview over at the Latter-day Saint history and theology blog From the Desk, Christopher Blythe discussed the issue in connection with a recent article published in BYU Studies. What follows here is a copost to that interview. In addressing how Latter-day Saints have approached the question “was Jesus married?” over the years, Blythe described how it has shifted within the Church. It’s a little more complicated when you talk about whether Jesus was married. Historically, the question has gone through an evolutionary process: First, there was a wide consensus among Latter-day Saints that Jesus was married. Then, there was a wide consensus that he was married (but we should not speak about it). And finally, it was thought that the answer is unknowable and individual Latter-day Saints might take either position. For me, this essay belongs in the book because it shows that even when a doctrine is privately held by general authorities, that does not…
Masonry and Mormonism
The relationship between Freemasonry and the Church of Jesus Christ of Latter-day Saints is a subject of controversy for members of the Church. In the near future, two important studies of that relationship are slated to be published – Method Infinite: Freemasonry and the Mormon Restoration by Cheryl L. Bruno, Joe Steve Swick III, and Nicholas S. Literski, which will be available on 9 August from Greg Kofford Books (which discusses possible influences of Freemasonry on Joseph Smith’s ministry throughout his life) and Freemasonry and the Origins of Latter-day Saint Temple Ordinances by Jeffrey M. Bradshaw, which is anticipated to be released the same day by the Interpreter Foundation (and which analyzes the relationship of Freemason rituals and Latter Day Saint temple rituals). Last week, two interviews related to these books (one with Cheryl L. Bruno and one with Jeffrey M. Bradshaw) were published on the Latter-day Saint history and theology blog From the Desk. What follows here is a co-post to the two interviews. Jeffrey Bradshaw summed up the crux of the concern that members of the Church have when approaching Freemasonry. He wrote: There are elements of the Nauvoo temple ordinances—for example, some of the signs and tokens and related language—that are almost identical in form to those used in Masonic rites. Since Freemasonry is an 18th century creation, similarities like these seem to undermine Joseph Smith’s claims that the temple ordinances are ancient. The same applies to the Restoration…
Three More Points About That Picture
After the initial splash of the purported Joseph Smith photo being revealed there have been various strands of takes, two of which I thought worth briefly addressing. Also, there’s one more point I haven’t seen anybody address but thought I should raise. He’s too old! I’m surprised at how many people, some of them rather educated and sophisticated, are pointing out that the picture clearly shows a man who is older than Joseph Smith’s 38 years at the time of his death. The fact is that in a world before SPF-50, air conditioned offices, and relatively low maternal and infant mortality, people aged faster. As an example, Dorothea Lange’s famous depression-era photograph The Migrant Mother showed a struggling woman later identified as Florence Owens Thompson. In the 21st century I would guess her age as somewhere in her mid-40s or even early 50s. She was 32. By the time of his death Joseph Smith had suffered through half a life of abject poverty as an outdoor laborer, Zion’s Camp, Liberty Jail, the death of several children, plus all the spiritual stressors outlined in D&C. While there are other grounds for skepticism for that photograph, age is not one of them. 2. Hubba Hubba As various people have pointed out, the photo is much more attractive than the paintings and our popular image of Joseph Smith. At first glance this helps resolve a discrepancy between the collective visual image of Joseph Smith based…
Siring Gods
In my last post I noted that a paper I wrote on pre-Utah fertility rhetoric and theology for the Maxwell Institute’s Summer Seminar was no longer available on their website, and that this was discouraging because I hadn’t kept a final copy because I assumed it would always be available on their site. After scrounging around my email I found what I think is a final copy, so I am posting it here so that it has some online presence. It is meant to be a prototype first chapter for a book on Latter-day Saint fertility norms, theology, behavior, and rhetoric that I’ll probably get to sometime after I retire. It was written a while ago now, so forgive the occasionally cringe academic-ese writing. Siring Gods: The history of Mormon fertility patterns and theology Chapter 1: Then shall they be Gods, for they have no end: The roots of Mormon fertility theology and the beginning of polygyny. Pre-Nauvoo The pre-Nauvoo LDS Church was theologically conventional relative to its later manifestation. During their time in New York (1830-1831), Ohio, (1831-1838) and Missouri (1838) Mormons had particular beliefs about the theological disputes of the day such as the gifts of the spirit or baptism by immersion, but these positions were within the realm of acceptable variation for the general religious milieu of the day (with a few obvious exceptions that helped contribute to tensions with the surrounding environment such as a new line…
Stranger People
Season 4 of Stranger Things took a detour inside an exotic world it had never explored before: a Latter-day Saint home in mid-80s Utah.
The Poisoning of Deseret
One biographer of the famed British composer and ethnomusicologist Ralph Vaughan Williams posted a question – how could Vaughan Williams be both a socialist and a nationalist at the same time? One tended towards trying to eliminate boundaries and differences while the other tended toward glorying in boundaries and difference. He answered through two different quotes from the composer himself: I believe that the love of one’s country, one’s language, one’s customs, one’s religion, are essential to our spiritual health.[1] Art, like charity, should begin at home. If it is to be of any value it must grow out of the very life of himself [the artist], the community in which he lives, the nation to which he belongs. … Have we not all about us forms of musical expression which we can purify and raise to the level of great art? … The composer must not shut himself up and think about great art, he must live with his fellows and make his art an expression of the whole life of the community.[2] His approach was a melding of aspects of both sides – embracing and loving your own culture and community, but not at the expense of respect for other people’s culture and making room for them to do the same. As a teenager, I spent a lot of time reading about the history and composers of European art music. (I know, I’m weird.) One trend of the…
A Few Questions About That Picture
I’ve now read the John Whitmer Historical Association Journal article that detailed the evidence for the authenticity of the purported Joseph Smith photo, and I am more than 50% convinced that it is authentic. The provenance of the locket combined with the facial match is interesting, but a few points. Even as a statistician I’m a little fuzzy on what to make of the statistical facial analysis. According to the article the specialists “‘noted that between the daguerreotype and portrait images 19 of 21 features (pairwise measurements) fall within the 95% confidence interval.’ Almost all measurements taken from the portrait, and mask photos fall within range the 95% confidence interval of measurements taken from the daguerreotype image.” So basically 19 of the 21 features match, which seems convincing, but still, without some context it’s hard to know what to make of it. A single, pithy statistic that could help put it in perspective would be: what is the chance that a random person (of European or British descent presumably) would match on 19 or more of the 21 features? If they have a population sample it would presumably be quite easy to calculate such a statistic, and could help more precisely quantify the chance that this isn’t Joseph Smith, but some other guy. Of course, if this is a locket in the Smith family it might not be a random draw, since it could be another relative that has similar…
Consecration and Tithing
What do you think of when you hear about the law of consecration? For me, the initial images that flash through my mind have to do with past attempts in the Church to implement programs like the United Order of Enoch in various communities in the Midwest and Utah during the 1800s. Yet, I also recognize that there is more to the topic, even if it’s hard to adjust that mental image that I have held in the past. When I first encountered it, I assumed talk of promising to live the law of consecration today was usually a hypothetical “if the Church reinstitutes the United Order, you’ll live it” type of promise. However, as historian Steven C. Harper discussed in a recent interview at the Latter-day Saint history blog From the Desk in connection with his forthcoming book Let’s Talk About the Law of Consecration, the Law of Consecration really is something that we can live by today in ways that the temple covenant reflect rather than strictly being limited to the United Order systems. What follows here is a co-post to that interview. In introducing what the law of consecration means to him, Steven C. Harper had the following to say: It’s the two great commandments. People who love God and their fellow beings consecrate all they have and are to the welfare of God’s children. The Law of Consecration is part of the revelation in D&C 42 known…
The Pony Express Before the Pony Express
Growing up in Utah, I remember a time when my parents took me out to a remote location where there was a reenactment of the Pony Express, a famous mail system in the western United States of America that facilitated fast communication. As noted in a recent interview at the Latter-day Saint history blog From the Desk, however, it wasn’t the first time that an attempt was made to create a mail system that used riders passing mail across the western United States. Years before the Pony Express started, Brigham Young initiated his own “Swift Pony Express” system to facilitate delivery from the east. Devan Jensen discussed some of the details about the mail system. What follows here is a copost to the full interview. Called the “Y. X. Company”, the initiative predated the more famous Pony Express by three years. The venture came about because of conditions in the west. As Jensen explained: By the 1850s, fast, reliable delivery of people, food, supplies, and mail became top priorities in Utah Territory, and Governor Brigham Young and other territorial leaders gathered in February 1856 to propose an express line from the Missouri River to the Pacific Coast. … Because so many Latter-day Saint emigrants came from the eastern United States or the United Kingdom, the mail was an emotional lifeline to the families left behind, as well as a source of news that was vital to immigration. Brigham Young proposed…
Family Size is The First Thing Reported about Mission Presidents–and That’s Good
I noticed the other day when looking up a recently called mission president that the mission president bios follow a pretty standard format: name, age, number of children, past church callings, and background. Now, this is one of those things that was probably decided by a mid-level official in the COB, so I don’t want to read too much into this, but it seemed like in the past occupation was usually included and family size was included later if at all. I like the new emphasis. In a Latter-day Saint context honoring people for their family makes more sense than honoring them for their occupational accomplishments. (While it is true that not everybody can have a family or a large one, the same is true for occupational success, and often for reasons that are just as arbitrary as infertility, but one hardly hears that we shouldn’t congratulate people for their degrees or other worldly accomplishments.) Recently there’s been some discussion about the mixed messages women in the Church receive when rhetorically childbearing and rearing is emphasized, but professionally successful women, some with small or no families, are put on pedestals whether in leadership positions or the “I am a Mormon” campaign. In terms of leadership, I’m fine giving those positions to people with managerial experience as long as we move away from honoring leadership as the most righteous by definition; also, I wouldn’t be surprised if the “I am a…
Not Assimilation, But Alliance
I found Jana Riess’s recent post about the President Nelson’s pivot away from “Mormon” interesting but I believe her thesis could be refined. Citing the familiar Armand Mauss retrenchment/assimilation axis, she sees the move from “Mormon” to “member of the Church of Jesus Christ of Latter-day Saints” as a swing of the pendulum back towards the assimilation end of the spectrum: We’re in an assimilation phase, a “we’re not weird” phase. Shedding the term “Mormon” helps us to assimilate ever more comfortably because the word, with its accompanying history, is one of the most distinctive things about us… the move makes sense as a piece of the larger assimilation puzzle. Emphasizing denominationalism may not win converts, but jettisoning “Mormon” makes us appear that much closer to mainstream. This analysis might have been sufficient were we still in the 20th century, but the intervening decades have complicated the picture. We are now living through a moment of historically high polarization and tribalism, and these factors call into question the existence of a mainstream “mainstream” into which we could assimilate. What’s more, we’re also in the midst of the Rise of the Nones. So when she says that the new emphasis on our formal name “just makes us sound like everyone else,” who is this “everyone”? There is no longer a simplistic American mainstream to serve as the basis for comparison. Something else is going on, and a couple of paragraphs from Elder…
Worlds Without Number
The James Webb telescope just dropped its first “deep field” image. This is as far back as we have ever been able to see, and soon we will be able to peer back to some of the first creations that formed after the Big Bang. A time to come in the which nothing shall be withheld…if there be bounds set to the heavens or to the seas, or to the dry land, or to the sun, moon, or stars. All the times of their revolutions, all the appointed days, months, and years, and all the days of their days, months, and years, and all their glories, laws, and set times, shall be revealed in the days of the dispensation of the fulness of times—According to that which was ordained in the midst of the Council of the Eternal God of all other gods before this world was,
I am not a natural “Mormon”
A common narrative one hears is something along the lines of the following: “I love the Church, it has so much potential, it could go a long way even if it dropped, changed, or soft-pedaled [insert major, foundational truth claim].” And honestly, to me many of the people who make that argument come off as being very “Mormon.” For them Mormonism without the truth claims makes sense precisely because cultural Mormonism is such a natural fit for them in terms of the community and religious aesthetics. However, this sociocultural Mormonism only applies to those for whom Mormonism is a natural fit. For example, for me my membership in the Church of Jesus Christ of Latter-day Saints is very theological and functional: a God either reflecting or embodying some eternal metaphysical reality came down, saved us and provided the way for us to be exalted to Godhood, worlds without end. I’m not terribly nostalgic about my Mormon upbringing or Mormon community, and I would not act Mormon at all if I didn’t buy the claims. While some cultural Mormons have a hard time distinguishing being off and on the iron rod because they’re sort of wandering in the same general direction anyway, I would be four-wheeling in the mists of darkness if I ever let go, so for me the Church with and without the actual Tree of Life is a pretty stark contrast. …
Learn English: The Anglicization of the Church
At the Europe Area Conference in Munich, Germany, in August 1973, President Harold B. Lee, confronted with a variety of languages and the challenges for translators, said: “How helpful it would be if everyone now speaking your own native tongue would learn to speak English. Then you would be able to talk with us more clearly and we could understand you better than we have done.”[1] In response, thousands of members started to learn English, even worldwide. In Korea a program “English for Latter-day Saints” was started. Next the Church Educational System asked BYU-Hawaii to develop this program for any country. For several years, curricula and lesson materials were developed.[2] Then the momentum fizzled. Church leaders, however, introduced a more efficient system as part of the missionary duties in Preach My Gospel. Somewhat paradoxically in the Chapter “How Can I Better Learn My Mission Language?” the third injunction is (p. 128): Learn English If you do not speak English, you should study it as a missionary. This will bless you during your mission and throughout your life. Learning English will enable you to help build the Lord’s kingdom in additional ways and will be a blessing for you and your family. Many of the suggestions found in this chapter will help you. Focus particularly on the following: Set a goal to speak English with your companion. If your companion already knows English and is trying to learn your language, you…
Experiences of Latter-day Saint “Virtuous Pedophiles”
A version of this was first published in the online journal SquareTwo in 2016. At the time I was more cautious than I am now, so I published it anonymously, but with permission I am republishing it here. This is a side-project from a paper I published in the Journal for the Scientific Study of Religion. In recent years, a scholarly literature has developed suggesting that—like other sexual proclivities—pedophilia is a condition similar to sexual orientation in that it’s likely to last for a long time and in some cases, cannot be changed with therapy (Seto 2012). In the midst of these recent developments, a community of individuals called “Virtuous Pedophiles,” (or individuals who are sexually attracted to children but who see adult/child sexual contact as wrong and who desire not to act on their pedophilic proclivities) have established an online presence. This “Virtuous Pedophile” phenomena is now also garnering increased discussion in popular and other publications. This idea of the “Virtuous Pedophile” is a very interesting development from an LDS perspective. Mormons are told it is possible there are “thorns in the flesh” that God will not remove. This recent discussion concerning “virtuous pedophilia” suggests that pedophilic tendencies are one such struggle. In the course of research for a paper on religiosity among Virtuous Pedophiles, I interviewed, two Mormon Virtuous Pedophiles. Here, I am discussing and posting part of the transcripts from these interviews. The purpose of doing so…
Relief Society Records
Documents feel like treasures to me. They give insight into the past and have to be mined to get everything you can out of them. Because of that, it’s really exciting that the Church has begun to release minutes from the Relief Society General Board. In a recent interview at the Latter-day Saint history blog From the Desk, Kurt Manwaring interviewed Anne Berryhill about the minutes that have been released. What follows here is a co-post to the full interview. In the interview, Anne Berryhill introduced the meeting minutes as follows: During the inaugural meeting of the Nauvoo Relief Society, on March 17, 1842, Joseph Smith said: “The minutes of your meetings will be precedents for you to act upon—your Constitution and law.” (Minutes, 17 Mar. 1842) The Relief Society General Board Minutes contain records of the meetings and work of the Relief Society General Presidency and Board from its inception in Nauvoo in 1842 and can be seen as the constitution and law of Relief Society globally. The records represent efforts to organize and administer Relief Society both at a church-wide and local level. They reflect the work of women who sought to care for one another physically, morally, and spiritually. Early welfare efforts, home industry, discourses, and visits are documented. Collaborative work with national and international organizations is detailed within these records. They cover a wide range of topics and allow one to see how the work of Relief Society…
Grace, Works, and Becoming
Since at least the time of Augustine of Hippo and Pelagius, western Christianity has been embroiled in a debate about salvation and grace. The two extremes have been represented as salvation by grace alone and earning salvation by our own works. In a recent interview at From the Desk, Terryl Givens described the need to shift our paradigm about how we approach this issue in the Church of Jesus Christ of Latter-day Saints. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion). In the interview, Givens brought up his concerns that we have focused too much on fitting in with more mainline Christians in our efforts to improve faith relationships. As he put it: For a long time, many Latter-day Saints have felt inadequate—or like newcomers at the table of interfaith relations. Some have been persuaded that we have neglected the role of grace in our theology and discourse alike. That may be true, but in overcompensating, we have at times neglected to recognize distinctions between our understanding of grace and that of fellow Christians—distinctions so essential as to render them incommensurate terms in our respective contexts. Context matters, and our system of belief works differently than most other Christians. And, frankly, western Christianity’s obsession with grace vs. works is a bit off the mark within the context of the Restoration. I’ve noted before that I find that the Eastern Orthodox…
Accuracy of the Journal of Discourses
One of my ongoing dreams is to be able to afford a full set of the Journal of Discourses as part of my collection of Latter-day Saint books (though given the price tag, it probably won’t happen any time soon). In any case, the Journal of Discourses holds an interesting place in the Church of Jesus Christ of Latter-day Saints. It is not an official Church publication, contains a lot of statements that aren’t regarded as doctrinally sound today, and its accuracy is questionable, but it is also one of the primary sources through which we access the words of earlier Church leaders. In a recent interview at From the Desk, LaJean Carruth (a professional transcriber of manuscripts written in Pitman and Taylor shorthands and the Deseret Alphabet at the Church History Library) discussed some of her findings from transcribing the original shorthand records behind some of the sermons published in the Journal of Discourses. In the interview, Carruth shared an introduction to the Journal of Discourses: The Journal of Discourses began as a private venture endorsed by the First Presidency. George Darling Watt reported the proceedings of Sunday sermons, general conferences, and other meetings in Pitman shorthand. He then transcribed many of these for publication in the Deseret News. He was not paid for this work, and had a large family to support. It was suggested that Watt publish transcriptions of his sermons in England, and use the profits from this transcription…