Joseph Smith

Spencer McBride

Is the Mormon emphasis on religious liberty rooted in anything other than the considerations of 21st-century America?  Neither fully American, Christian, nor white, Mormons found themselves at the margins of antebellum American life, compelled to advocate for their own claims to Constitutional protection when state and federal government officials failed them. In this episode, Dr. Spencer McBride discusses Joseph Smith as a champion for religious liberty and discuss how Joseph Smith’s presidential campaign reveals the difficulty faced by religious minorities. His book on Joseph Smith and the plight for religious minorities is currently under contract with Oxford University Press.  The post Podcast #17: Joseph Smith and Religious Liberty with Dr. Spencer McBride appeared first on Mormon History Guy.

Is the Mormon emphasis on religious liberty rooted in anything other than the considerations of 21st-century America?  Neither fully American, Christian, nor white, Mormons found themselves at the margins of antebellum American life, compelled to advocate for their own claims to Constitutional protection when state and federal government officials failed them. In this episode,<a href="http://www.spencerwmcbride.com/about/" rel="nofollow" target="_blank"> Dr. Spencer McBride</a> discusses Joseph Smith as a champion for religious liberty and discuss how Joseph Smith’s presidential campaign reveals the difficulty faced by religious minorities. His book on Joseph Smith and the plight for religious minorities is currently under contract with Oxford University Press. The post <a href="https://mormonhistoryguy.com/2018/01/23/podcast-17-joseph-smith-religious-liberty-dr-spencer-mcbride/" rel="nofollow" target="_blank">Podcast #17: Joseph Smith and Religious Liberty with Dr. Spencer McBride</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #17: Joseph Smith and Religious Liberty with Dr. Spencer McBride

Full disclosure: I like Martin Luther King. This shouldn’t surprise most of us. Most of us in 2017 do.  He had a vision for human rights that have since transcended the times, and I celebrate it. Dr. King worked to dismantle white power structures that defined (and, to a large extent, still do define) American life.  His message is so appealing that it now resonates with conservatives and liberals alike. Memory has been kind to Dr. King, kinder than his contemporaries were. At the height of his influence, politicians on both sides of the aisle considered Dr. King to be either a dupe of the Communists or an agitator himself. Radical right wing agitators deployed their own black speakers such as George Schuyler and Julia Brown to blast Dr. King as an enemy to the black community. Black nationalists such as Malcolm X saw Dr. King as a sell-out, a man whose desire was to eat lunch alongside the same people who hated him. His tactics of visible, non-violent protest were ravaged as disruptive, obtrusive, provocative, and insidious. While “I Have a Dream” rings in our ears, police officers (including my own grandfather, may he truly rest in peace and love) considered him to be a smooth-talking troublemaker seeking to undermine lawful and peaceful society.  The majority of white Americans saw Dr. King in a similar light: as a demagogue willing to stir up black Americans into a frenzy, not much different than the Nat Turners or the Denmark Vesseys of generations past.   Today, there are commentators numbering more than a few who attempt to spin Martin Luther King, Jr. to be something of a libertarian activist. They cite his gun ownership (a gun he publicly and gladly gave up in 1960). They cite his emphasis on individual liberties to suppose that he never accepted notions of “white privilege,” “white power structures,” or systemic injustice. While some African-American commentators’ ideologies fit this description, both then and now (e.g. Julia Brown, George Schuyler, and Thomas Sowell come most readily to mind), we do violence to the historical record in refurbishing Dr. King as being some kind of proto-libertarian. He was not. We do violence to Dr. King’s memory if we suppose him to be free of moral blemish.; had we the time, we could—without much difficulty—catalog the grave moral sins of those whom we count as luminaries, whose ideas liberated and empowered millions to become the fullest and brightest versions of themselves.  In telling that story, we cannot ignore it; indeed, the co-existence of light and dark in the same soul is one of the tensions that cuts through the human experience. My faith community is the Church of Jesus Christ of Latter-day Saint. Ancestors on both sides were Mormons to the core: polygamists, pioneers, and victims state-sponsored terrorism and, according to Raphael Lemkin, genocide. They knew something about every institution of the state lining up for their destruction. Yet, we must be cautious in how we deploy their histories. Following after the pattern of White Church America, my faith community has a vexed racial history, teeming with contradictions, disappointments, potential, and tragedy. Even LDS Leadership sympathetic to civil rights causesexpressed resistance to the “civil disobedience” as practiced by Dr. King. In 1965, Hugh B. Brown, though asupporter of civil rights legislation, rejected the efforts of civil rights agitators and activists engaging in civil disobedience: “there are those among us today who advocate breaking the law as one means of calling to the attention of the nation that some have not been given the full benefit of the law. They argue that the laws they break are minor and that the breach is useful and justified because it assists in the enforcement of a greater law. This reasoning is fallacious and inconsistent with Christian principles” (Conference Report, October 1965). In 1995 James E. Faust, a noted Democrat and former civil rights attorney for the John F. Kennedy Lawyers’ Committee on civil rights, observed that “even when causes are meritorious, if civil disobedience were to be practiced by everyone with a cause our democracy would unravel and be destroyed.” Civil disobedience, he continued, “is an abuse of political process in a democracy” (“The Integrity of Obeying the Law,” Freedom Festival  Fireside, Provo, UT, July 2, 1995). And this comes without touching the ardent opposition espoused by more conservative members of LDS Church leadership. With such sentiments Is there a place within LDS theology and history to celebrate the life of a man whose life’s work rubs against the grain of conventional Mormon interpretations of the law? I believe that there is. Orson F. Whitney taught that: “the Lord needs such men on the outside of His Church to help it along . . They are among its auxiliaries, and can do more good for the cause where the Lord has placed them, than anywhere else. … Hence, some are drawn into the fold and receive a testimony of the truth; while others remain unconverted … the beauties and glories of the gospel being veiled temporarily from their view, for a wise purpose. . .God is using more than one people for the accomplishment of His great and marvelous work. The Latter-day Saints cannot do it all. It is too vast, too arduous for any one people.” (Conference Report, April 1921, 32-3). In 1865, a black union officer exclaimed upon his marriage: “I praise God for this day! The Marriage covenant is at the foundation of all our rights.”[1]Equal access to the institutions of our society has always been about more than a teenager being able to eat lunch where he wants, drinking from the same water fountains, or shopping at the same department. Slavery and laws segregating black from white impacted the family unit. Housing covenants and redline mortgage policies throughout the nation prevented black men and women from attaining quality housing for their children. Laws banning interracial marriage compelled both black and white men and women into a state of legal subversion simply for daring to feel affection. Whether in pro-slavery pamphlets or in abolitionist literature, whether in the scholarly writings of E. Franklin Frasier and his opponent, Oscar Lewis, observers have not considered discrimination as a problem faced by the individual but as a structural problem demanding that black families adjust. The Family: A Proclamation to the World declares the family to be “the fundamental unit of society.” And fathers faced angry white lynch mobs or mothers feared rape while working as domestic servants, the legal structures Dr. King fought made the endurance of functioning black families all the more difficult. So I have jotted down a brief lesson plan for families who wish to celebrate Martin Luther King day as a part of their Family Home Evening lesson (in Mo-landia, that’s a weekly family gathering where we learn moral lessons, play a dopey game or two, and play the role of those photogenic families we saw on television as kids. Or something). LESSON: What Families Can Learn from Dr. Martin Luther King LESSON OBJECTIVE: Learning How Martin Luther King’s Vision Can Teach Us To Be Better Friends and Neighbors Possible Introductions: A. Hold up two dolls, one with darker skin and one with lighter skin. First, ask your children what they have in common (e.g. “they have two arms.” “they have two eyes.” “They have hair.”). Then, ask what is different (e.g. the skin tone, curly v. straight hair, etc.). B. Show a brief video from the LDS Church’s “Race and the Priesthood” site (e.g. “God’s Children in Every Aspect” on top or Darius Gray’s “Diversity is Good.” If using the former, it would be good to point out that some of them don’t speak English as a first language, making it not possible for us to hear their fully authentic and articulated voice). https://mormonhistoryguy.com/wp-content/uploads/2017/01/2012-01-3030-gods-children-in-every-aspect-360p-eng.mp4 https://mormonhistoryguy.com/wp-content/uploads/2017/01/2012-01-4070-diversity-is-good-360p-eng-1.mp4 Telling the Story of Africans in America A. Give a brief lesson on how Africans came to live in the Americas. Explain that they were sold as chattel to European traders to work on sugar and cotton plantations. The trade broke up families and relationships, creating an enduring instability in African and African-American families for generations. Discussing this need not be graphic in order to be powerful–though it should not be soft-pedaled either.  Walking this balance, as with most things, requires a intuition and sensitivity. But no account of the civil rights movement can be told properly without it (note: I offer no claim to exhaustiveness; we’re talking about the brief attention spans of little ones, so only much time and nuance can be spent here). NOTE: Emphasize that not all Africans were alike and that they saw themselves as different groups of people, just as Germans see themselves as different people from the English or the French from Russians. B. Since the arrival of Africans in America, they have faced struggles with discrimination in a number of arenas of American life. Lawmakers and communities supported legislation or promoted attitudes preventing non-white American men and women from receiving the same access to resources that whites. Whether denied the right to attend the same schools, to vote, or to receive medical treatment, African-American men and women in America did not generally had equal access to healthcare facilities on the basis of their ethnicity.  C. Use stories of Mormon ancestors as a point of entry for discussing how whole communities can experience persecution. Tell of how the Saints appealed to the public, journalists, and political candidates in order to raise awareness to their suffering (Caveat #1: this does not suggest equivalence; it points to how the Latter-day Saints have harbored a robust and defensible collective memory of systematic persecution, a memory that can be translated into positive social action; Caveat #2: these persecutions had complicated racial dynamics of their own; while noteworthy, they are not necessary to use these stories as a teaching tool). D. Point out that some laws are unjust. Maintain many of the rights Dr. King fought for were guaranteed by the Constitution, such as the right to equal protection under the law and the right to vote. Like the Mormon ancestors, many tried to appeal to government officials first. But at every level, they were denied (e.g. Dred Scott v. Sanford, 1856; Civil Rights Cases, 1885, Plessy v. Ferguson 1896, ). After over 300 years (including several violent rebellions and a horrific civil war), “civil disobedience” marked one of the more moderate approaches oppressed African-Americans could take. E. Martin Luther King believed that economic and political white political and economic power structures had become so entrenched in their commitment to excluding black Americans that certain laws needed to be disobeyed in order to raise awareness of their injustice. Share verses and quotes (which can be adjusted depending on the age group). From Martin Luther King       1. “Men and women have a moral obligation to obey just and right laws” (from “Love, Law, and Civil Disobedience,” November 4,       1961). 2. “If you confront a man who has been cruelly misusing you, and say, ‘Punish me, if you will; I do not deserve it, but I will                  accept it, so that the world will know I am right and you are wrong” (from A Testament of Hope, 348-49). 3. “Noncooperation with evil is as much a moral obligation as the cooperation with good” (From “Love, Law, and Civil                            Disobedience”) LDS Texts on Racial Justice, Conscience, and Advocacy       1. 2 Nephi 26:33 (“All are alike unto God…”) 2. Gordon B. Hinckley: “A man has to live with his conscience, his principles, his convictions and testimony, and without that he is       as miserable as hell. Excuse me, but I believe it” (Daily Universe, November 5, 1969). 3. Robert S. Wood: “Even in a free and constitutional regime, where the commands of the law and the wielders of political power         may be changed, one must follow the prescribed process through which change is sought while adhering to the demands of the           current injunctions . . . unless the demands of the law are so antithetical to the clear direction of Heaven as to dictate civil               disobedience” (Robert S. Wood, “Rendering Unto Caeser.” Emphasis mine). 4. President Dallin H. Oaks: “The command of loyalty to laws and rulers does not compel a citizen to participate in or submit to a       government edict that runs counter to the common consensus of humanity. . . Nor should it require a person to violate the                   fundamental tenets of religious faith.” (From “I Have a Question,” Ensign, June 1976). What LDS Families Can Do       Do something. There are lots of ways to approach social ills. With your children, you can identify one issue in your community for       which you, as a family, would like to advocate. As a family, learn about the policies that perpetuate these problems. Dr. King said       that “true compassion is more than flinging a coin to a beggar; it comes to see that an edifice which produces beggars needs                 restructuring.” Learn how to serve marginalized communities. For example: A. A refugee resettlement program. In Salt Lake City, there are several options: Catholic Community Services, Women of                    the World, and many others. And you can watch videos and get ideas from the LDS Church’s website:                                                      www.lds.org/refugees. As a family, you can save up for a donation. B. A chapter meeting for the NAACP. C. A local homeless shelter, particularly for those from typically marginalized communities (I list this one with caution since                  many of these institutions are overrun with “humanitarian tourists” who want to do their Good Turn D’Jour). D. Religious awareness. King said that “it is appalling that the most segregated hour of Christian America is eleven o’clock                    on Sunday morning.” While Dr. King’s comments related to Christianity, the principle is sound outside of Christianity as                        well. Whatever our religious views (or lack thereof), attend a house of worship for a religious group with decidedly distinct                    views from your own. As we enter their sacred space, I don’t suggest that you go around asking people about the                                    difficulties or discrimination they’ve faced. That’s personal information, and most of us would not be eager about sharing it                  with a stranger. Simple politeness and kindness will go a long way. E.Civic awareness. As a family, attend a portion of a town hall, school board, or PTA meeting to discuss a topic that matters                  to a marginalized community. It might relate to a homeless shelter, to school curriculum, or to a local mosque. Explain to                      your kids why it is you’re going. Participatory democracy is not only about seeking the interests of our own group; it’s                          about advocating for the rights and access of those outside of it. Dr. King envisioned a nation in which the brotherhood and sisterhood of man transcended citizenship in a world defined by harsh national boundaries. In Moses chpt. 7, Enoch “knew and looked upon [mankind’s] wickedness, and their misery.” He “wept and stretched forth his arms, and his heart swelled wide as eternity; and his bowels yearned; and all eternity shook” (Moses 7:41). Mormonism invites us to see each other—and The Other—not only as a vast human family but as part of a vision that celebrates and pushes toward proactive empathy and yes, even public advocacy.  And no electoral vote in any state can tell me I should feel otherwise. Is there a place for Dr. King in our theology? If there is not, then our theology suffers from a myopia of vision, a limitedness of view, and a massive collective amnesia that does our pioneer ancestors no favors and no honor. It’s in our cultural DNA for us to sense when state power and private citizens are colluding against a targeted minority. I believe in Martin Luther King’s vision not in spite of my Mormonism but because of it. [1]Tera W. Hunter, To ‘Joy My Freedom: Black Women’s Lives and Labors After The Civil War (Cambridge: Harvard University Press, 1997), 38. The post A Family Home Evening Lesson on Martin Luther King Day appeared first on Mormon History Guy.

Full disclosure: I like Martin Luther King. This shouldn’t surprise most of us. Most of us in 2017 do.  He had a vision for human rights that have since transcended the times, and I celebrate it. Dr. King worked to dismantle white power structures that defined (and, to a large extent, still do define) American life.  <a href="https://mormonhistoryguy.com/wp-content/uploads/2017/01/MTE5NTU2MzE2MjgwNDg5NDgz.jpg" rel="nofollow" target="_blank"></a>His message is so appealing that it now resonates with conservatives and liberals alike. Memory has been kind to Dr. King, kinder than his contemporaries were. At the height of his influence, politicians on both sides of the aisle considered Dr. King to be either a dupe of the Communists or an agitator himself. Radical right wing agitators deployed their own black speakers such as George Schuyler and Julia Brown to blast Dr. King as an enemy to the black community. Black nationalists such as Malcolm X saw Dr. King as a sell-out, a man whose desire was to eat lunch alongside the same people who hated him. His tactics of visible, non-violent protest were ravaged as disruptive, obtrusive, provocative, and insidious. While “I Have a Dream” rings in our ears, police officers (including my own grandfather, may he truly rest in peace and love) considered him to be a smooth-talking troublemaker seeking to undermine lawful and peaceful society.  The majority of white Americans saw Dr. King in a similar light: as a demagogue willing to stir up black Americans into a frenzy, not much different than the Nat Turners or the Denmark Vesseys of generations past. Today, there are commentators numbering more than a few who attempt to spin Martin Luther King, Jr. to be something of a libertarian activist. They cite his gun ownership (a gun he publicly and gladly gave up in 1960). They cite his emphasis on individual liberties to suppose that he never accepted notions of “white privilege,” “white power structures,” or systemic injustice. While some African-American commentators’ ideologies fit this description, both then and now (e.g. <a href="https://www.amazon.com/testify-years-F-B-I-Undercover-Agent/dp/B0007DE24K" rel="nofollow" target="_blank">Julia Brown</a>, <a href="http://www.blackpast.org/aah/schuyler-george-1895-1977" rel="nofollow" target="_blank">George Schuyler</a>, and <a href="http://www.blackpast.org/aah/sowell-thomas-1930" rel="nofollow" target="_blank">Thomas Sowell</a> come most readily to mind), we do violence to the historical record in refurbishing Dr. King as being some kind of proto-libertarian. He was not. We do violence to Dr. King’s memory if we suppose him to be free of moral blemish.; had we the time, we could—without much difficulty—catalog the grave moral sins of those whom we count as luminaries, whose ideas liberated and empowered millions to become the fullest and brightest versions of themselves.  In telling that story, we cannot ignore it; indeed, the co-existence of light and dark in the same soul is one of the tensions that cuts through the human experience. My faith community is the Church of Jesus Christ of Latter-day Saint. Ancestors on both sides were Mormons to the core: polygamists, pioneers, and victims state-sponsored terrorism and, according to <a href="https://www.ushmm.org/wlc/en/article.php?ModuleId=10007050" rel="nofollow" target="_blank">Raphael Lemkin</a>, genocide. They knew something about every institution of the state lining up for their destruction. Yet, we must be cautious in how we deploy their histories. Following after the pattern of White Church America, my faith community has a vexed racial history, teeming with contradictions, disappointments, potential, and tragedy. Even LDS Leadership sympathetic to civil rights causesexpressed resistance to the “civil disobedience” as practiced by Dr. King. In 1965, Hugh B. Brown, though asupporter of civil rights legislation, rejected the efforts of civil rights agitators and activists engaging in civil disobedience: “there are those among us today who advocate breaking the law as one means of calling to the attention of the nation that some have not been given the full benefit of the law. They argue that the laws they break are minor and that the breach is useful and justified because it assists in the enforcement of a greater law. This reasoning is fallacious and inconsistent with Christian principles” (Conference Report, October 1965). In 1995 James E. Faust, a noted Democrat and former civil rights attorney for the John F. Kennedy Lawyers’ Committee on civil rights, observed that “even when causes are meritorious, if civil disobedience were to be practiced by everyone with a cause our democracy would unravel and be destroyed.” Civil disobedience, he continued, “is an abuse of political process in a democracy” (“The Integrity of Obeying the Law,” Freedom Festival  Fireside, Provo, UT, July 2, 1995). And this comes without touching the ardent opposition espoused by more conservative members of LDS Church leadership. With such sentiments Is there a place within LDS theology and history to celebrate the life of a man whose life’s work rubs against the grain of conventional Mormon interpretations of the law? I believe that there is. Orson F. Whitney taught that: “the Lord needs such men on the outside of His Church to help it along . . They are among its auxiliaries, and can do more good for the cause where the Lord has placed them, than anywhere else. … Hence, some are drawn into the fold and receive a testimony of the truth; while others remain unconverted … the beauties and glories of the gospel being veiled temporarily from their view, for a wise purpose. . .God is using more than one people for the accomplishment of His great and marvelous work. The Latter-day Saints cannot do it all. It is too vast, too arduous for any one people.” (Conference Report, April 1921, 32-3). In 1865, a black union officer exclaimed upon his marriage: “I praise God for this day! The Marriage covenant is at the foundation of all our rights.”<a href="#_ftn1" rel="nofollow" target="_blank">[1]</a>Equal access to the institutions of our society has always been about more than a teenager being able to eat lunch where he wants, drinking from the same water fountains, or shopping at the same department. Slavery and laws segregating black from white impacted the family unit. Housing covenants and redline mortgage policies throughout the nation prevented black men and women from attaining quality housing for their children. Laws banning interracial marriage compelled both black and white men and women into a state of legal subversion simply for daring to feel affection. Whether in pro-slavery pamphlets or in abolitionist literature, whether in the scholarly writings of E. Franklin Frasier and his opponent, Oscar Lewis, observers have not considered discrimination as a problem faced by the individual but as a structural problem demanding that black families adjust. The Family: A Proclamation to the World declares the family to be “the fundamental unit of society.” And fathers faced angry white lynch mobs or mothers feared rape while working as domestic servants, the legal structures Dr. King fought made the endurance of functioning black families all the more difficult. So I have jotted down a brief lesson plan for families who wish to celebrate Martin Luther King day as a part of their Family Home Evening lesson (in Mo-landia, that’s a weekly family gathering where we learn moral lessons, play a dopey game or two, and play the role of those photogenic families we saw on television as kids. Or something). LESSON: What Families Can Learn from Dr. Martin Luther King LESSON OBJECTIVE: Learning How Martin Luther King’s Vision Can Teach Us To Be Better Friends and Neighbors Possible Introductions: A. Hold up two dolls, one with darker skin and one with lighter skin. First, ask your children what they have in common (e.g. “they have two arms.” “they have two eyes.” “They have hair.”). Then, ask what is different (e.g. the skin tone, curly v. straight hair, etc.). B. Show a brief video from the LDS Church’s “Race and the Priesthood” site (e.g. “God’s Children in Every Aspect” on top or Darius Gray’s “Diversity is Good.” If using the former, it would be good to point out that some of them don’t speak English as a first language, making it not possible for us to hear their fully authentic and articulated voice). <a href="https://mormonhistoryguy.com/wp-content/uploads/2017/01/2012-01-3030-gods-children-in-every-aspect-360p-eng.mp4" rel="nofollow" target="_blank">https://mormonhistoryguy.com/wp-content/uploads/2017/01/2012-01-3030-gods-children-in-every-aspect-360p-eng.mp4</a> <a href="https://mormonhistoryguy.com/wp-content/uploads/2017/01/2012-01-4070-diversity-is-good-360p-eng-1.mp4" rel="nofollow" target="_blank">https://mormonhistoryguy.com/wp-content/uploads/2017/01/2012-01-4070-diversity-is-good-360p-eng-1.mp4</a> Telling the Story of Africans in America<a href="https://mormonhistoryguy.com/wp-content/uploads/2017/01/206px-Rugendas_-_Escravos_Benguela_Angola_Congo_Monjolo.jpg" rel="nofollow" target="_blank"></a> A. Give a brief lesson on how Africans came to live in the Americas. Explain that they were sold as chattel to European traders to work on sugar and cotton plantations. The trade broke up families and relationships, creating an enduring instability in African and African-American families for generations. Discussing this need not be graphic in order to be powerful–though it should not be soft-pedaled either.  Walking this balance, as with most things, requires a intuition and sensitivity. But no account of the civil rights movement can be told properly without it (note: I offer no claim to exhaustiveness; we’re talking about the brief attention spans of little ones, so only much time and nuance can be spent here). NOTE: Emphasize that not all Africans were alike and that they saw themselves as different groups of people, just as Germans see themselves as different people from the English or the French from Russians. B. Since the arrival of Africans in America, they have faced struggles with discrimination in a number of arenas of American life. Lawmakers and communities supported legislation or promoted attitudes preventing non-white American men and women from receiving the same access to resources that whites. Whether denied the right to attend the same schools, to vote, or to receive medical treatment, African-American men and women in America did not generally had equal access to healthcare facilities on the basis of their ethnicity. <a href="https://mormonhistoryguy.com/wp-content/uploads/2017/01/JackCo.jpg" rel="nofollow" target="_blank"></a> C. Use stories of Mormon ancestors as a point of entry for discussing how whole communities can experience persecution. Tell of how the Saints appealed to the public, journalists, and political candidates in order to raise awareness to their suffering (Caveat #1: this does not suggest equivalence; it points to how the Latter-day Saints have harbored a robust and defensible collective memory of systematic persecution, a memory that can be translated into positive social action; Caveat #2: these persecutions had complicated racial dynamics of their own; while noteworthy, they are not necessary to use these stories as a teaching tool). D. Point out that some laws are unjust. Maintain many of the rights Dr. King fought for were guaranteed by the Constitution, such as the right to equal protection under the law and the right to vote. Like the Mormon ancestors, many tried to appeal to government officials first. But at every level, they were denied (e.g. Dred Scott v. Sanford, 1856; Civil Rights Cases, 1885, Plessy v. Ferguson 1896, ). After over 300 years (including several violent rebellions and a horrific civil war), “civil disobedience” marked one of the more moderate approaches oppressed African-Americans could take. E. Martin Luther King believed that economic and political white political and economic power structures had become so entrenched in their commitment to excluding black Americans that certain laws needed to be disobeyed in order to raise awareness of their injustice. Share verses and quotes (which can be adjusted depending on the age group). From Martin Luther King       1. “Men and women have a moral obligation to obey just and right laws” (from “Love, Law, and Civil Disobedience,” November 4,       1961). 2. “If you confront a man who has been cruelly misusing you, and say, ‘Punish me, if you will; I do not deserve it, but I will                  accept it, so that the world will know I am right and you are wrong” (from A Testament of Hope, 348-49). 3. “Noncooperation with evil is as much a moral obligation as the cooperation with good” (From “Love, Law, and Civil                            Disobedience”) LDS Texts on Racial Justice, Conscience, and Advocacy       1. 2 Nephi 26:33 (“All are alike unto God…”) 2. Gordon B. Hinckley: “A man has to live with his conscience, his principles, his convictions and testimony, and without that he is       as miserable as hell. Excuse me, but I believe it” (Daily Universe, November 5, 1969). 3. Robert S. Wood: “Even in a free and constitutional regime, where the commands of the law and the wielders of political power         may be changed, one must follow the prescribed process through which change is sought while adhering to the demands of the           current injunctions . . . unless the demands of the law are so antithetical to the clear direction of Heaven as to dictate civil               disobedience” (Robert S. Wood, “Rendering Unto Caeser.” Emphasis mine). 4. President Dallin H. Oaks: “The command of loyalty to laws and rulers does not compel a citizen to participate in or submit to a       government edict that runs counter to the common consensus of humanity. . . Nor should it require a person to violate the                   fundamental tenets of religious faith.” (From “I Have a Question,” Ensign, June 1976). What LDS Families Can Do       Do something. There are lots of ways to approach social ills. With your children, you can identify one issue in your community for       which you, as a family, would like to advocate. As a family, learn about the policies that perpetuate these problems. Dr. King said       that “true compassion is more than flinging a coin to a beggar; it comes to see that an edifice which produces beggars needs                 restructuring.” Learn how to serve marginalized communities. For example: A. A refugee resettlement program. In Salt Lake City, there are several options: Catholic Community Services, Women of                    the World, and many others. And you can watch videos and get ideas from the LDS Church’s website:                                                      <a href="http://www.lds.org/refugees" rel="nofollow" target="_blank">www.lds.org/refugees</a>. As a family, you can save up for a donation. B. A chapter meeting for the NAACP. C. A local homeless shelter, particularly for those from typically marginalized communities (I list this one with caution since                  many of these institutions are overrun with “humanitarian tourists” who want to do their Good Turn D’Jour). D. Religious awareness. King said that “it is appalling that the most segregated hour of Christian America is eleven o’clock                    on Sunday morning.” While Dr. King’s comments related to Christianity, the principle is sound outside of Christianity as                        well. Whatever our religious views (or lack thereof), attend a house of worship for a religious group with decidedly distinct                    views from your own. As we enter their sacred space, I don’t suggest that you go around asking people about the                                    difficulties or discrimination they’ve faced. That’s personal information, and most of us would not be eager about sharing it                  with a stranger. Simple politeness and kindness will go a long way. E.Civic awareness. As a family, attend a portion of a town hall, school board, or PTA meeting to discuss a topic that matters                  to a marginalized community. It might relate to a homeless shelter, to school curriculum, or to a local mosque. Explain to                      your kids why it is you’re going. Participatory democracy is not only about seeking the interests of our own group; it’s                          about advocating for the rights and access of those outside of it. Dr. King envisioned a nation in which the brotherhood and sisterhood of man transcended citizenship in a world defined by harsh national boundaries. In Moses chpt. 7, Enoch “knew and looked upon [mankind’s] wickedness, and their misery.” He “wept and stretched forth his arms, and his heart swelled wide as eternity; and his bowels yearned; and all eternity shook” (Moses 7:41). Mormonism invites us to see each other—and The Other—not only as a vast human family but as part of a vision that celebrates and pushes toward proactive empathy and yes, even public advocacy.  And no electoral vote in any state can tell me I should feel otherwise. Is there a place for Dr. King in our theology? If there is not, then our theology suffers from a myopia of vision, a limitedness of view, and a massive collective amnesia that does our pioneer ancestors no favors and no honor. It’s in our cultural DNA for us to sense when state power and private citizens are colluding against a targeted minority. I believe in Martin Luther King’s vision not in spite of my Mormonism but because of it. <a href="#_ftnref1" rel="nofollow" target="_blank">[1]</a>Tera W. Hunter, To ‘Joy My Freedom: Black Women’s Lives and Labors After The Civil War (Cambridge: Harvard University Press, 1997), 38. The post <a href="https://mormonhistoryguy.com/2017/01/16/family-home-evening-lesson-martin-luther-king-day/" rel="nofollow" target="_blank">A Family Home Evening Lesson on Martin Luther King Day</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

A Family Home Evening Lesson on Martin Luther King Day

Danor Gerald

In this episode, I interview Danor Gerald, an African-American working actor in Utah commissioned to play the role of Elijah Able[s] in new official LDS Church productions. Given Ables’ position as one of a few black priesthood holders prior to the implementation of the priesthood restriction, the moves represents a marked shift towards a reckoning with a past that is anything but clean. I discuss Gerald’s work as a black actor in Utah and the significance of the Church’s move to dramatize Ables for the public eye.  A story both personal and historical, Gerald offers us an intriguing look into how the LDS Church is taking steps to present an important chapter in Mormon history heretofore left neglected in Mormonism’s public discourse. The post Podcast #16: The Man Who Plays Elijah-An Interview with Danor Gerald appeared first on Mormon History Guy.

In this episode, I interview Danor Gerald, an African-American working actor in Utah commissioned to play the role of Elijah Able[s] in new official LDS Church productions. Given Ables’ position as one of a few black priesthood holders prior to the implementation of the priesthood restriction, the moves represents a marked shift towards a reckoning with a past that is anything but clean. I discuss Gerald’s work as a black actor in Utah and the significance of the Church’s move to dramatize Ables for the public eye.  A story both personal and historical, Gerald offers us an intriguing look into how the LDS Church is taking steps to present an important chapter in Mormon history heretofore left neglected in Mormonism’s public discourse. The post <a href="https://mormonhistoryguy.com/2016/06/21/podcast-16-man-plays-elijah-interview-danor-gerald/" rel="nofollow" target="_blank">Podcast #16: The Man Who Plays Elijah-An Interview with Danor Gerald</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #16: The Man Who Plays Elijah-An Interview with Danor Gerald

On March 8, Russell Stevenson, along with Blacks in the Scriptures and Northstar, sponsored a special event devoted to discussing how the LGBT/SSA/transgender and African-American communities have endeavored to uphold their faith in the face of systemic marginalization.  Participants included Nick Gregory, an active transgender Latter-day Saint, Rod Olson, an active gay Mormon living in Los Angeles, and Marvin Perkins, an African-American Latter-day Saint man and producer of Blacks in the Scriptures. You will also hear stunning musical performances from Catherine Papworth, Rashida Jordan, and Cherie Call.  The post Podcast #15: Of One Heart and One Mind Fireside appeared first on Mormon History Guy.

On March 8, Russell Stevenson, along with Blacks in the Scriptures and Northstar, sponsored a special event devoted to discussing how the LGBT/SSA/transgender and African-American communities have endeavored to uphold their faith in the face of systemic marginalization.  Participants included Nick Gregory, an active transgender Latter-day Saint, Rod Olson, an active gay Mormon living in Los Angeles, and Marvin Perkins, an African-American Latter-day Saint man and producer of Blacks in the Scriptures. You will also hear stunning musical performances from Catherine Papworth, Rashida Jordan, and Cherie Call. <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2015/03/11/podcast-15-of-one-heart-and-one-mind-fireside/" rel="nofollow" target="_blank">Podcast #15: Of One Heart and One Mind Fireside</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #15: Of One Heart and One Mind Fireside

Samuel M. Brown

In this podcast, I sit down with Dr. Samuel M. Brown, a medical doctor at the Intermountain Medical Center and a brilliant historian of death theology in Mormonism, focusing particularly on his book, In Heaven as it is on Earth: Joseph Smith and the Early Mormon Conquest of Death. We discuss the distinctive contributions Mormonism made to Christianity’s understanding of death and Mormonism’s conceptualization of the Saints as a bonded “enduring community” whose friendship and ties could overcome death. Whether you’re cleaning the kitchen, taking an evening run, working the shop, or making the commute, stop by and listen to the Dr. Brown talk about how Mormonism grapples with the Terrible Questions that haunt us all.  The post Podcast #14: Transcending Death: Dr. Samuel M. Brown on Mormon Death Theology appeared first on Mormon History Guy.

In this podcast, I sit down with Dr. Samuel M. Brown, a medical doctor at the Intermountain Medical Center and a brilliant historian of death theology in Mormonism, focusing particularly on his book, In Heaven as it is on Earth: Joseph Smith and the Early Mormon Conquest of Death. We discuss the distinctive contributions Mormonism made to Christianity’s understanding of death and Mormonism’s conceptualization of the Saints as a bonded “enduring community” whose friendship and ties could overcome death. Whether you’re cleaning the kitchen, taking an evening run, working the shop, or making the commute, stop by and listen to the Dr. Brown talk about how Mormonism grapples with the Terrible Questions that haunt us all. <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2015/02/09/podcast-14-transcending-death-dr-samuel-m-brown-mormon-death-theology/" rel="nofollow" target="_blank">Podcast #14: Transcending Death: Dr. Samuel M. Brown on Mormon Death Theology</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #14: Transcending Death: Dr. Samuel M. Brown on Mormon Death Theology

J.B. Haws

For generations, Mormons have navigated the tumultuous waters of public opinion. Whether defending themselves against charges of racism or making charming advertisements about the importance of family, Mormons have sought to be conscious about how the outside world sees them. Russell Stevenson sits down with Dr. J.B. Haws, an assistant professor of religion at Brigham Young University, to discuss his award-winning book, The Mormon Image in the American Mind: 50 Years of Public Opinion. They discuss the civil rights movement in Utah, the blowback from Mormon opposition to the Equal Rights Amendment, and Mormon efforts to dodge attacks even as they hoped to disseminate a message of Jesus Christ for all who would listen. Haws’ story gives us the Mormon need for flexibility, negotiation, and principle in an age when the public eye is always watching. Stay tuned!  The post Podcast #13: An Interview with J.B. Haws appeared first on Mormon History Guy.

For generations, Mormons have navigated the tumultuous waters of public opinion. Whether defending themselves against charges of racism or making charming advertisements about the importance of family, Mormons have sought to be conscious about how the outside world sees them. Russell Stevenson sits down with Dr. J.B. Haws, an assistant professor of religion at Brigham Young University, to discuss his award-winning book, <a href="http://www.amazon.com/The-Mormon-Image-American-Mind/dp/0199897646" rel="nofollow" target="_blank">The Mormon Image in the American Mind: 50 Years of Public Opinion. </a>They discuss the civil rights movement in Utah, the blowback from Mormon opposition to the Equal Rights Amendment, and Mormon efforts to dodge attacks even as they hoped to disseminate a message of Jesus Christ for all who would listen. Haws’ story gives us the Mormon need for flexibility, negotiation, and principle in an age when the public eye is always watching. Stay tuned! <a href="https://mormonhistoryguy.com/wp-content/uploads/2014/10/Haws-Portrait-small.jpg" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2014/10/14/podcast-13-interview-j-b-haws/" rel="nofollow" target="_blank">Podcast #13: An Interview with J.B. Haws</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #13: An Interview with J.B. Haws

Brittany Chapman

In this timely interview, Russell Stevenson discusses the newest volume of the Deseret Book-published series, Women of Faith.  As an edited volume of short biographies about LDS women from the nineteenth-century, this book provides readers a fast-paced tour what Mormon women experienced, whether in territorial Utah or New Zealand.  Brittany Chapman discusses how Mormon women viewed love, priesthood, and faith in a time when they could not be taken for granted.  The post Podcast #12: Women of Faith–An Interview with Church Historian Brittany Chapman appeared first on Mormon History Guy.

In this timely interview, Russell Stevenson discusses the newest volume of the Deseret Book-published series, Women of Faith.  As an edited volume of short biographies about LDS women from the nineteenth-century, this book provides readers a fast-paced tour what Mormon women experienced, whether in territorial Utah or New Zealand.  Brittany Chapman discusses how Mormon women viewed love, priesthood, and faith in a time when they could not be taken for granted. <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2014/07/26/podcast-12-women-faith-interview-church-historian-brittany-chapman/" rel="nofollow" target="_blank">Podcast #12: Women of Faith–An Interview with Church Historian Brittany Chapman</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #12: Women of Faith–An Interview with Church Historian Brittany Chapman

Brian Hales

In this important episode, Russell Stevenson sits down with historian Brian Hales, author of the three-volume series, Joseph Smith and Polygamy.  We talk about the concept of “dynastic marriage,” sexuality in Joseph Smith’s plural marriages, and the Women Who Told Joseph Smith “No.” Hales offers his own feelings and concerns about polygamy and helps Saints navigate their way through the confusing–and ambiguous–documentary trail. Listen in!  The post Podcast #11: Joseph Smith and Polygamy: An Interview with Brian Hales appeared first on Mormon History Guy.

In this important episode, Russell Stevenson sits down with historian Brian Hales, author of the three-volume series, <a href="http://www.amazon.com/Joseph-Smiths-Polygamy-1a-History-ebook/dp/B00BI4J2Y2/ref=sr_1_3?s=books&amp;ie=UTF8&amp;qid=1405476798&amp;sr=1-3&amp;keywords=joseph+smith+and+polygamy" rel="nofollow" target="_blank">Joseph Smith and Polygamy</a><a href="http://www.amazon.com/Joseph-Smiths-Polygamy-1a-History-ebook/dp/B00BI4J2Y2/ref=sr_1_3?s=books&amp;ie=UTF8&amp;qid=1405476798&amp;sr=1-3&amp;keywords=joseph+smith+and+polygamy" rel="nofollow" target="_blank">. </a> We talk about the concept of “dynastic marriage,” sexuality in Joseph Smith’s plural marriages, and the Women Who Told Joseph Smith “No.” Hales offers his own feelings and concerns about polygamy and helps Saints navigate their way through the confusing–and ambiguous–documentary trail. Listen in! <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2014/07/16/podcast-11-joseph-smith-polygamy-interview-brian-hales/" rel="nofollow" target="_blank">Podcast #11: Joseph Smith and Polygamy: An Interview with Brian Hales</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #11: Joseph Smith and Polygamy: An Interview with Brian Hales

Alex Beam

In this special Mormon History Guy/Rational Faiths joint podcast, Russell Stevenson interviews Alex Beam, the non-Latter-day Saint author of American Crucifixion: The Murder of Joseph Smith and the Fate of the Mormon Church. We discuss polygamy, Joseph Smith’s strength of character, and distinctions between traditional Mormon narratives about Joseph Smith and Alex Beam’s interpretation. Come listen in!  The post Podcast #10: An Interview with Alex Beam, Author of American Crucifixion appeared first on Mormon History Guy.

In this special Mormon History Guy/Rational Faiths joint podcast, Russell Stevenson interviews Alex Beam, the non-Latter-day Saint author of <a href="http://www.amazon.com/American-Crucifixion-Murder-Joseph-Mormon/dp/1610393139" rel="nofollow" target="_blank">American Crucifixion: The Murder of Joseph Smith and the Fate of the Mormon Church. </a>We discuss polygamy, Joseph Smith’s strength of character, and distinctions between traditional Mormon narratives about Joseph Smith and Alex Beam’s interpretation. Come listen in! <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2014/06/13/podcast-10-interview-alex-beam-author-american-crucifixion/" rel="nofollow" target="_blank">Podcast #10: An Interview with Alex Beam, Author of American Crucifixion</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #10: An Interview with Alex Beam, Author of American Crucifixion

Chelsea Shields

In this exciting episode, Russell Stevenson interviews Chelsea Shields Strayer, a member of Ordain Women’s Executive Board. We discuss the history of the Ordain Women movement in the broader context of Mormon history and explore the contours of the relationship between Ordain Women and the institutional Church. The discussion that arises is rich, provocative, and illuminative–a journey into the heart of what makes Ordain Women such an important movement for 21st-century Mormons, men and women alike. Stay tuned!  The post Podcast #9: Ordain Women in Mormon History-An Interview with Chelsea Shields Strayer appeared first on Mormon History Guy.

In this exciting episode, Russell Stevenson interviews Chelsea Shields Strayer, a member of Ordain Women’s Executive Board. We discuss the history of the Ordain Women movement in the broader context of Mormon history and explore the contours of the relationship between Ordain Women and the institutional Church. The discussion that arises is rich, provocative, and illuminative–a journey into the heart of what makes Ordain Women such an important movement for 21st-century Mormons, men and women alike. Stay tuned! <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2014/06/10/podcast-9-ordain-women-mormon-history/" rel="nofollow" target="_blank">Podcast #9: Ordain Women in Mormon History-An Interview with Chelsea Shields Strayer</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #9: Ordain Women in Mormon History-An Interview with Chelsea Shields Strayer

Robert Millet

Dr. Robert Millet, a longstanding and widely-respected scholar of the Latter-day Saint tradition, joins us this podcast to discuss his new book, Restored and Restoring: The Unfolding Drama of the Restoration. We discuss efforts to build bridges between the evangelical and Mormon communities, the idea of a “big Church,” and the role of historically verifiable truth in defining one’s relationship to the Church. As a leading voice in promoting dialogue with other religious traditions, Millet’s voice and perspective has few equals. Join us now.  The post Podcast #8: An Interview with Robert Millet appeared first on Mormon History Guy.

Dr. Robert Millet, a longstanding and widely-respected scholar of the Latter-day Saint tradition, joins us this podcast to discuss his new book, Restored and Restoring: The Unfolding Drama of the Restoration. We discuss efforts to build bridges between the evangelical and Mormon communities, the idea of a “big Church,” and the role of historically verifiable truth in defining one’s relationship to the Church. As a leading voice in promoting dialogue with other religious traditions, Millet’s voice and perspective has few equals. Join us now. <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2014/05/27/podcast-8-interview-robert-millet/" rel="nofollow" target="_blank">Podcast #8: An Interview with Robert Millet</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #8: An Interview with Robert Millet

It is the foundational event of Mormonism–or at least that is what it became. Beginning in 1832, Joseph Smith began to publicly talk about a visionary experience he had in a grove of trees nearby his home in upstate New York. However, what he told audiences differed from year-to-year in what feels to be substantial detail. Is this evidence of rank fraud? Or, as his supporters say, does it indicate the natural human tendency to emphasize/omit details of a story based on one’s audience or perhaps his own changing understanding of the importance of certain theological principles. Brittany Nielson and I speak with LDS Church Historian Dr. Stephen Harper about his book, Joseph Smith’s First Vision: A Guide to the Historical Accounts.  Harper currently works on the Joseph Smith Papers Project production team for the LDS Church.  The post Podcast #7: The First Vision appeared first on Mormon History Guy.

It is the foundational event of Mormonism–or at least that is what it became. Beginning in 1832, Joseph Smith began to publicly talk about a visionary experience he had in a grove of trees nearby his home in upstate New York. However, what he told audiences differed from year-to-year in what feels to be substantial detail. Is this evidence of rank fraud? Or, as his supporters say, does it indicate the natural human tendency to emphasize/omit details of a story based on one’s audience or perhaps his own changing understanding of the importance of certain theological principles. Brittany Nielson and I speak with LDS Church Historian Dr. Stephen Harper about his book, <a href="http://www.amazon.com/Joseph-Smiths-First-Vision-Historical/dp/1609071549" rel="nofollow" target="_blank">Joseph Smith’s First Vision: A Guide to the Historical Accounts</a>.  Harper currently works on the Joseph Smith Papers Project production team for the LDS Church. <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2014/03/13/podcast-7-first-vision/" rel="nofollow" target="_blank">Podcast #7: The First Vision</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #7: The First Vision

In this podcast–recorded live at the Salt Lake City Public Library–Russell Stevenson hosts a panel discussion in which he along with three single Latter-day Saints (Ryan Fleming, Kylee Shields, and Lisa Benson) discuss not only the history of Mormon single identity but also struggles and benefits of being a single Latter-day Saint today. Given the marriage-centered Mormon narrative–both historically and theologically–single Saints invite Mormons to revise that narrative.  We field questions from a live audience and address how single LDS can best relate to their married Mormon family members and acquaintances. Listen in for more!  The post Podcast #6: Mormonism and the Single Saint appeared first on Mormon History Guy.

In this podcast–recorded live at the Salt Lake City Public Library–Russell Stevenson hosts a panel discussion in which he along with three single Latter-day Saints (Ryan Fleming, Kylee Shields, and Lisa Benson) discuss not only the history of Mormon single identity but also struggles and benefits of being a single Latter-day Saint today. Given the marriage-centered Mormon narrative–both historically and theologically–single Saints invite Mormons to revise that narrative.  We field questions from a live audience and address how single LDS can best relate to their married Mormon family members and acquaintances. Listen in for more! <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2014/02/25/podcast-6-mormonism-single-saint/" rel="nofollow" target="_blank">Podcast #6: Mormonism and the Single Saint</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #6: Mormonism and the Single Saint

In this special episode, Russell Stevenson and Brittney Nielson delve into one of the most controversial topics of our times: homosexuality.   During the first half, they discuss the history of homosexuality in the Mormon tradition and homosexuals’ struggles to find a place within it. The second half is an interview with two of Mormonism’s most interesting and, at times, controversial voices on LGBT issues: Ty and Danielle Mansfield.  We discuss the nature of their relationship and how they make it “work” (and, as you will find, “work” really is a poor word for their marital dynamic). They explain what love means to them and how their approach to sexuality fits within the Mormon tradition.  The post Podcast #5 -The History of Homosexuality and Mormonism appeared first on Mormon History Guy.

In this special episode, Russell Stevenson and Brittney Nielson delve into one of the most controversial topics of our times: homosexuality.   During the first half, they discuss the history of homosexuality in the Mormon tradition and homosexuals’ struggles to find a place within it. The second half is an interview with two of Mormonism’s most interesting and, at times, controversial voices on LGBT issues: Ty and Danielle Mansfield.  We discuss the nature of their relationship and how they make it “work” (and, as you will find, “work” really is a poor word for their marital dynamic). They explain what love means to them and how their approach to sexuality fits within the Mormon tradition. <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2014/01/28/podcast-5/" rel="nofollow" target="_blank">Podcast #5 -The History of Homosexuality and Mormonism</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #5 -The History of Homosexuality and Mormonism

In this episode, Russell Stevenson and Kate Harline explore Mormonism’s fascinating interactions with the environment and environmentalist thought.  Unlike many Christian denominations, Mormonism has a mixed and complicated message, as it has endeavored to uphold its principles of stewardship over the material world while still navigating the American and world economy as a minority religious movement.  Stop by for an engaging conversation about stewardship, industrialization, and the need for Mormons to rediscover their environment-centered theology.  The post Podcast #4: Mormons and the Environment appeared first on Mormon History Guy.

In this episode, Russell Stevenson and Kate Harline explore Mormonism’s fascinating interactions with the environment and environmentalist thought.  Unlike many Christian denominations, Mormonism has a mixed and complicated message, as it has endeavored to uphold its principles of stewardship over the material world while still navigating the American and world economy as a minority religious movement.  Stop by for an engaging conversation about stewardship, industrialization, and the need for Mormons to rediscover their environment-centered theology. <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2014/01/16/podcast-4-mormons-environment/" rel="nofollow" target="_blank">Podcast #4: Mormons and the Environment</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #4: Mormons and the Environment

In this podcast, Russell Stevenson and Kate Harline discuss an aspect of Mormon cultural art that is easy to overlook: dancing.   Though seemingly recreational, Mormon dance in fact highlights deeper issues in the development of Mormon identity: theologically, sexually, and even racially.  They analyze how Mormon dance has served as a cultural “contact zone” between the Mormon community and outsiders.  They also interview Katherine Winder, a full-time professional Mormon dancer from the Repertory Dance Theater of Salt Lake City.  She tells how she came to be a dancer, how her faith informs her art, and her touching experiences as a dance instructor in a leper colony in India.  Join us for this compelling exploration of the Mormon people have used dance both to celebrate and control their bodies over the past 180 years.  The post Podcast #3 – History of Mormon Dance appeared first on Mormon History Guy.

In this podcast, Russell Stevenson and Kate Harline discuss an aspect of Mormon cultural art that is easy to overlook: dancing.   Though seemingly recreational, Mormon dance in fact highlights deeper issues in the development of Mormon identity: theologically, sexually, and even racially.  They analyze how Mormon dance has served as a cultural “contact zone” between the Mormon community and outsiders.  They also interview Katherine Winder, a full-time professional Mormon dancer from the Repertory Dance Theater of Salt Lake City.  She tells how she came to be a dancer, how her faith informs her art, and her touching experiences as a dance instructor in a leper colony in India.  Join us for this compelling exploration of the Mormon people have used dance both to celebrate and control their bodies over the past 180 years. <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo-e1385493184648.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2013/12/28/historyofmormondance/" rel="nofollow" target="_blank">Podcast #3 – History of Mormon Dance</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #3 – History of Mormon Dance

In this podcast, Kate Kelly Harline takes on the role of interviewer and discusses Russell Stevenson (author of Black Mormon: The Story of Elijah Ables and author of the forthcoming, For the Cause of Righteousness: A Documentary History of Blacks and Mormonism,  1830-2013). We discuss the meaning and ramifications of the LDS Church’s new statement on “Race and the Priesthood.”  Obviously, we present this perspective from the perspective of historical analysis.  Towards the end of my recent interview on RadioWest, one of my co-hosts specifically distanced himself from that perspective, and I respect his right to do so.  However, as the statement was an historical statement, we have little choice but to employ historical methods in assessing it–even if it does not fit neatly into talking points or agendas. We trace the origins, course, and trajectory of the Saints’ relationship with the black community and racial exclusion. Tune in for the conversation at the Mormon History Guy podcast. The post Podcast #2: Race and the Priesthood appeared first on Mormon History Guy.

In this podcast, Kate Kelly Harline takes on the role of interviewer and discusses Russell Stevenson (author of Black Mormon: The Story of Elijah Ables and author of the forthcoming, For the Cause of Righteousness: A Documentary History of Blacks and Mormonism,  1830-2013). We discuss the meaning and ramifications of the LDS Church’s new statement on “Race and the Priesthood.”  Obviously, we present this perspective from the perspective of historical analysis.  Towards the end of my recent interview on RadioWest, one of my co-hosts specifically <a href="http://radiowest.kuer.org/post/revisiting-blacks-and-priesthood" rel="nofollow" target="_blank">distanced </a>himself from that perspective, and I respect his right to do so.  However, as the statement was an historical statement, we have little choice but to employ historical methods in assessing it–even if it does not fit neatly into talking points or agendas. We trace the origins, course, and trajectory of the Saints’ relationship with the black community and racial exclusion. Tune in for the conversation at the Mormon History Guy podcast. The post <a href="https://mormonhistoryguy.com/2013/12/13/podcast-2-race-priesthood/" rel="nofollow" target="_blank">Podcast #2: Race and the Priesthood</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

Podcast #2: Race and the Priesthood

In this pilot episode, Russell Stevenson and Kate Harline discuss the historical undergirdings for the Mormon position on war.  Drawing on Mormon scripture and various episodes of Mormon armed conflict, they show that the Saints’ views on war have been more ambivalent than contemporary Mormon assumptions might suggest. Stay tuned for more. For Hosea Stout’s 1846 response to the Mexican-American war, see here. For the First Presidency’s 1942 statement on war, see here. For Spencer W. Kimball’s 1976 condemnation of the military-industrial complex, see here.  The post War – Mormon History Guy Show – Episode 1 appeared first on Mormon History Guy.

In this pilot episode, Russell Stevenson and Kate Harline discuss the historical undergirdings for the Mormon position on war.  Drawing on Mormon scripture and various episodes of Mormon armed conflict, they show that the Saints’ views on war have been more ambivalent than contemporary Mormon assumptions might suggest. Stay tuned for more. For Hosea Stout’s 1846 response to the Mexican-American war, see <a href="http://robandsusanpages.com/History/Stout/Hosea_1846_05.html" rel="nofollow" target="_blank">here</a>. For the First Presidency’s 1942 statement on war, see <a href="http://scriptures.byu.edu/gettalk.php?ID=21" rel="nofollow" target="_blank">here</a>. For Spencer W. Kimball’s 1976 condemnation of the military-industrial complex, see <a href="http://www.lds.org/ensign/1976/06/the-false-gods-we-worship" rel="nofollow" target="_blank">here</a>. <a href="https://mormonhistoryguy.com/wp-content/uploads/2013/11/Mormon-History-Guy-Logo.png" rel="nofollow" target="_blank"></a> The post <a href="https://mormonhistoryguy.com/2013/11/26/war-mormon-history-guy-show-episode-1/" rel="nofollow" target="_blank">War – Mormon History Guy Show – Episode 1</a> appeared first on <a href="https://mormonhistoryguy.com" rel="nofollow" target="_blank">Mormon History Guy</a>.

War – Mormon History Guy Show – Episode 1

Russell Stevenson does a great job with the Mormon History Guy podcast. He is extremely knowledgable about the history of The Church of Jesus Christ of Latter-day Saints. While he comes from a background of faith, he does not hesitate to provide the listener with all the information applicable to the topics he covers - even when that information does not reflect positively on the church. He has had both believing and non-believing guests on his podcast. 

No matter you background or beliefs, Mormon history is fascinating, and Mormon History Guy does a great job of informing all who are interested!

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