Frank comes into contact with a host of rural and urban characters. Of central importance is his Lutheran girlfriend, Marianne, whom Frank seduces, begrudgingly marries, and eventually loves. Frank’s extended family is just a generation removed from polygamy and still energized by old-time grudges and deprivations. Along the way Frank encounters a closeted secular humanist, a polygamist prophet, a psychiatrist, a Mason, government employees, college professors, lawyers, and entrepreneurs—all drawn with heightened realism reminiscent of Charles Dickens or the grotesque forms of William Faulkner and Flannery O’Connor.
The story engages readers as it alternates almost imperceptibly between Frank’s naïve consciousness and the more informed awareness of its narrator. It can be read as a love story, a satiric comedy, or a dark and sobering study of self-mutilation. Shifting from one to another, it builds suspense and elicits
complex emotions, among them a profound sense of compassion. More joyous than cynical, it sympathizes deeply with the plight of all of God’s backsliders.
In fact, Baha’i draws on a diverse heritage that encompasses both East and West. Reflecting their Islamic roots, they observe daily prayers and the reading of sacred texts; a month of fast; pilgrimage to Haifa, Israel, where the religion’s relics are preserved; and abstinence from alcohol. They face toward their prophet Baha’u'llah’s resting place when praying, which is reminiscent of Muslims facing Mecca to pray.
In other ways, the Baha’i religion has dissociated itself from orthodox Shi’ism. Adherents avoid communal prayer, reject the idea of a professional clergy, promote gender equality, and devote a great deal of attention to education, health care, and environmental issues. They work actively through the United Nations system to promote their view of a new world order of peace and harmony that they feel will one day unify humankind across all nations, races, and religions.
Ethnic studies can be full of surprises, pathos, and nostalgia, in Utah as elsewhere. In this anthology, fourteen gifted historians consider such issues as the collision of white settlers and Shoshones in northern Utah and the initial trouble with Salt Lake City residents when all-black troops were garrisoned at Forts Douglas and Duchesne.
The Mormon immigration was primarily of Yankee and British stock. Less advertised is the fact that it also included a sizeable number of Scandinavians who lent a distinctive, Old World flavor to the Sanpete area and by Polynesians who adapted their unique culture to the harsh realities of Skull Valley.
Peoples of other religions and nationalities followed with similarly colorful, energetic cultural contributions: the Italians and Greeks of Carbon and Emery Counties and the first Mexicans in and around Salt Lake City. There were short-lived colonizing efforts by Jewish settlers in central Utah and Japanese in Wasatch County.
In writing about and memorializing significant events surrounding immigrants’ lives and the day-to-day perseverance of pioneers of all nationalities, the fourteen contributors to this anthology offer fascinating details and unforgettable stories.
The story of queer Mormons is one that some might not expect to be joyful. The Church of Jesus Christ of Latter-day Saints has traditionally asserted that queerness is counter to God’s plan and that gender as determined at birth is eternal. Any marriage other than a monogamous pairing of male and female is “counterfeit.” So called “wickedness,” we are told, “never was happiness.”
But queer Mormons tell different stories—stories filled with joy. This collection includes essays by queer Mormons across the LGBTQ spectrum who, when they looked inside themselves, found divinity rather than sin. Stories by people who are made exactly as they are meant to be, and live accordingly.
Queer Mormons who feel forced out of the institutional church don’t typically find despair on the outside or abandonment by the divine. Instead, their lives are rich and beautiful—made all the more so by the struggle. The Book of Mormon tells us, “Men are that they might have joy.” The Book of Queer Mormon Joy affirms that trans, nonbinary, intersex, asexual, bisexual, polyamorous, and gay people have joy. Joy is for everyone.
The purpose of Brigham Young University: A House of Faith is to outline the struggle the Mormon church has encountered in trying to blend academics and faith and in reconciling church standards with norms at other American universites, not to produce a comprehensive, chronological history of BYU. Instead, a selective approach has been taken–a thematic introduction to events, incidents, and statements, both published and private, in selected areas where tensions between scholarship and faith, freedom and regimentation have been the most pronounced. Examples include the development of a religious curriculum, the honor code, the controversy surrounding organic evolution, politics, student life, athletics, the arts, and faculty research. We hope that this approach will help readers appreciate the religious and intellectual dilemma facing educators and church leaders, as well as the fundamental sincerity of those involved in trying to establish academic rigor within religious parameters or to prevent moral deterioration when traditional restraints are left unchecked. Whatever the particular issue under discussion, an attempt has been made to keep the presentation balanced and impartial, yet sympathetic. While some readers may question the descriptive, largely noninterpretive approach, it is hoped that most will, through this approach, at least gain a greater understanding of the complex challenges involved in successfully integrating religion and academics.
We especially hope that Brigham Young University: A House of Faith will be of use to those who appreciate more than a cursory history of Mormonism–in this case, the Mormon concept of education–and who relish the rich fabric of pluralism. Brigham Young University has an engaging past, which, we believe, deserves more than a superficial treatment. Perhaps this book can be a springboard for more thorough investigations into other areas of the school’s past. There have been so many noteworthy accomplishments, discouraging defeats, moving religious experiences, humorous accounts of human foibles, and undocumented daily routine, that much remains in describing all that has gone into making the university founded more than a century ago by Brigham Young.
In presenting the sources cited in this work, we have followed the recommendations of the 1982 edition of The Chicago Manual of Style, with slight modifications. Readers will notice, for example, our incorporation of Chicago’s “down style” approach to capitalization. In order to facilitate future research, complete source citations are included as endnotes. To avoid a cumbersome and ultimately unworkable linking of each sentence with its corresponding source and bibliographic reference, we have instead referenced each paragraph and [p. xiii]cited sources in the endnotes section in the order in which material is presented in the paragraph indicated. Where the reader would otherwise encounter difficulty in identifying the specific source of a given piece of information, or where the source is considered especially important, it is provided in the text in an abbreviated form within parentheses.
Although he served as an apostle in the Church of Jesus Christ of Latter-day Saints for only twelve and a half years, Bruce R. McConkie’s twenty-six years’ service in the First Council of Seventy had already made him a household name within the church. Called to full-time church service at age thirty-one, McConkie quickly gained a reputation as a theologian and doctrinal teacher. He became a prolific writer, and his controversial book, Mormon Doctrine, remained a bestseller for decades. His writing style, dogmatic approach, and quickness to reprimand others he believed in error made him many enemies, while others endeared themselves to him because of those very traits.
McConkie the man was far more complex than the serious and focused general authority most church members saw and heard at the pulpit. Those who knew him best experienced his profound sense of humor. His passion for jogging, rock hounding, and jewelry making occupied much of his free time. Those who witnessed his final address delivered days before his death felt compassion toward him, no matter how they had always viewed him as a writer, speaker, or leader. Truly, to understand Bruce R. McConkie one must look closely at the entire picture.
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