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The Mormon People: The Making of an American Faith

The Mormon People: The Making of an American Faith

3.6 3
by Matthew Bowman, Mark Deakins (Read by)

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With Mormonism on the verge of an unprecedented cultural and political breakthrough, an eminent scholar of American evangelicalism explores the history and reflects on the future of this native-born American faith and its connection to the life of the nation.
In 1830, a young seer and sometime treasure hunter named Joseph Smith began organizing


With Mormonism on the verge of an unprecedented cultural and political breakthrough, an eminent scholar of American evangelicalism explores the history and reflects on the future of this native-born American faith and its connection to the life of the nation.
In 1830, a young seer and sometime treasure hunter named Joseph Smith began organizing adherents into a new religious community that would come to be called the Church of Jesus Christ of Latter-day Saints (and known informally as the Mormons). One of the nascent faith’s early initiates was a twenty-three-year-old Ohio farmer named Parley Pratt, the distant grandfather of Republican presidential candidate Mitt Romney. In The Mormon People, religious historian Matthew Bowman peels back the curtain on more than 180 years of Mormon history and doctrine. He recounts the church’s origin and development, explains how Mormonism came to be one of the fastest-growing religions in the world by the turn of twenty-first-century, and ably sets the scene for a 2012 presidential election that has the potential to mark a major turning point in the way this “all-American” faith is perceived by the wider American public—and internationally.
Mormonism started as a radical movement, with a profoundly transformative vision of American society that was rooted in a form of Christian socialism. Over the ensuing centuries, Bowman demonstrates, that vision has evolved—and with it the esteem in which Mormons have been held in the eyes of their countrymen. Admired on the one hand as hardworking paragons of family values, Mormons have also been derided as oddballs and persecuted as polygamists, heretics, and zealots clad in “magic underwear.” Even today, the place of Mormonism in public life continues to generate heated debate on both sides of the political divide. Polls show widespread unease at the prospect of a Mormon president. Yet the faith has never been more popular. Today there are about 14 million Mormons in the world, fewer than half of whom live inside the United States. It is a church with a powerful sense of its own identity and an uneasy sense of its relationship with the main line of American culture.
Mormons will surely play an even greater role in American civic life in the years ahead. In such a time, The Mormon People comes as a vital addition to the corpus of American religious history—a frank and fair-minded demystification of a faith that remains a mystery for many.

Editorial Reviews

Diane Winston
…for readers eager to know more about Mormon history and beliefs, Bowman's book is well written and comprehensive. It's organized chronologically, which helps make the case for the religion's ongoing and organic relationship with the republic.
—The Washington Post
Publishers Weekly
Bowman's book encompasses the history of Mormonism with an admirable ability to encapsulate its nearly 200-year existence, but lacks the scope of inquiry that would make for a balanced account. Bowman doesn't shy away from the unsavory aspects of the Mormon faith, including a now-discredited belief in polygamy (as revealed in a revelation to Joseph Smith, the founder of the religion), as well as institutionalized racism. However, the ongoing controversies of the church and the stream of recent media describing Mormonism as a cult—from Jon Krakauer's scathing non-fiction work Under the Banner of Heaven to HBO's Big Love—is left entirely unaddressed in this work, which instead pays occasional attention to the inherently American aspects of the religion. To leave the valid and well-known questions raised frequently in American culture unmentioned seems at odds with Bowman's credentials as a historian; his overwhelmingly positive take on Mormonism is suspect, too. The veracity of Joseph Smith's visions and revelations are never questioned or disputed; instead, "he remains a terrifically romantic figure, a seducer of biographers, a man of colossal imagination, will, and vision." Bowman's view may reflect his own heritage and current role as associate editor of Dialogue, a journal of Mormon thought, but does not address non-Mormon's doubts. Although promoted by the publisher as a topical tie-in, the author's discussion ofMitt Romney, the probable Republican presidential candidate, and Romney's Mormon faith is brief. Though relatively in-depth and readable, Bowman's history is not very probing. (Jan.)
From the Publisher
Advance praise for The Mormon People
“The Mormon church has never been more important in American politics. In this smart, lucid history of the faith, Matthew Bowman explains a religion that many Americans don’t understand but should. With Mitt Romney and Jon Huntsman in the race, this is essential reading for anyone interested in 2012 and beyond.”—Tom Brokaw, author of The Time of Our Lives: A Conversation About America
“Matthew Bowman has brought us a cogent, judicious, and important account of a faith that has been an important element in American history but remained surprisingly misunderstood.”—Michael Beschloss, author of Presidential Courage: Brave Leaders and How They Changed America, 1789–1989
“What do Mormons stand for? Are they quintessential good citizens or troubling religious deviants? Why are Mormons running for president? Matthew Bowman offers a quick, lively, and informative trip into the heart of Mormonism. All who are concerned or just curious will learn a lot about the making of modern Mormons from this book.”—Richard Lyman Bushman, author of Joseph Smith: Rough Stone Rolling

Library Journal - Audio
Bowman, a Mormon, writes a sympathetic portrait of the Church of Jesus Christ of Latter-day Saints, popularly known as the Mormon Church, from its beginnings in western New York through its trek westward to present-day Utah and its global spread. Interspersed with the history of the faith, the book also points out some glaring differences between Mormon doctrine and orthodox Christianity. The final part, an annotated bibliography taking up most of the last disc, may be of interest to scholars but doesn't quite work in an audio production; some listeners may end up skipping. VERDICT Mark Deakins's reading well suits the text—strong yet self-disciplined and even-paced but nuanced enough that listeners learn how Mormons view themselves. Public libraries and religious collections wanting an introduction to the Mormon faith should consider. ["Because Bowman writes so well, the general adult reader will find this as appealing as the scholar. Both believers and nonbelievers will be satisfied," read the review of the Random House hc, LJ 2/15/12.—Ed.]—Michael T. Fein, Central Virginia Community Coll. Lib., Lynchburg
Library Journal
With two Mormons among recent GOP presidential hopefuls, interest in Mormonism is at a new high. For readers looking for a historical introduction, there is no better book than this. Bowman (religion, Hampden-Sydney Coll.) manages the nearly impossible—he is both fair and objective. He clarifies that his book is a work of considered synthesis of other scholarship. He doesn't overlook the heroic or the tawdry. He covers the famous trek west and such controversial topics as the origin of the Book of Mormon, Joseph Smith's polygamous relationships, and Mormon ideas on race, all with appropriate detachment. He also covers contemporary topics of the modern Mormon church with riveting prose. Appendixes explain the structure of the church and offer brief biographies of the cast of characters. The bibliographic essay is a great starting place for further pursuing the topic and could serve as a syllabus for a Mormon history course. VERDICT Because Bowman writes so well, the general adult reader will find this as appealing as the scholar. Both believers and nonbelievers will be satisfied. Highly recommended.—David Azzolina, Univ. of Pennsylvania Libs., Philadelphia
Kirkus Reviews
A comprehensive history of the popular religion bearing distinctly American roots. Timed for release just as the cogs in the 2012 presidential election start turning, Bowman's (Religion/Hampden-Sydney Coll.) study of Mormonism shows how this brand of Christianity has always sported a strong relationship with American politics and values, whether in sync or at odds with them. Founded in 1830 by Joseph Smith Jr., the "mercurial" upstate New Yorker and "seducer of biographers" who received visions and translated the "golden plates" on which were written the religious tenets revealed to him, the Mormon faith, according to Bowman, combines a "sacramentalism and priesthood reminiscent of Catholicism with a decidedly Protestant devotion to scripture and suspicion of trained clergy." Writing to educate a readership unfamiliar with Mormon beliefs, the author claims that "Americans have admired Mormons for their diligence, their rectitude, their faith, and their honesty; they have feared them for their zealotry, their polygamy, and their heresy." While many--including Mark Twain, who famously dubbed Smith's Book of Mormon "‘chloroform in print' "--were skeptical of its apocalyptic dogmatism and determinism in building a new Zion, others quickly took to the values that somewhat mirrored the expansionist society and followed Smith west. Some of Smith's ideas, such as abstinence from tobacco and "strong drink," were right in keeping with those of the 1830s American temperance movement; others, such as the notions that God had a corporeal body and sanctioned polygamy, proved less acceptable to society at large. Bowman paints a multidimensional portrait of a separatist movement riddled with fascinating dichotomies: a patriarchal religion at once embracing community and committed to worldwide missionary service yet sanctioning at various times in its history gross discrimination against women, those of African descent and homosexuals. The author also includes informative appendices of the church hierarchy, lists of Mormon scripture, past presidents of the church and other significant figures, and a bibliographic essay. A thorough, stimulating rendering of the Mormon past and present.

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Joseph Smith and the First Mormons

To 1831

On a Monday morning in November 1835 a slender man in his middle forties, curiously dressed in a sea-green coat and pants and sporting a curling grey beard, picked his way into the muddy frontier town of Kirtland, Ohio, twenty miles northeast of Cleveland along the Chagrin River. He had come from New York City to visit Joseph Smith, Jr.: a national curiosity, twenty-nine years old, a self-declared prophet of God and leader of a people most often called the Mormons. Shortly after ten in the morning, Joseph's visitor found the prophet in his home in a row of cabins that lined a dirt road for perhaps a mile as it wound up a hillside from the river and toward an impressively large, if still incomplete, sandstone and lumber hall. The Mormons were building a temple, and the man, who rather evasively identified himself only as "Joshua the Jewish minister," must have gazed on it with awe and perhaps a little bit of envy. Joseph Smith, rarely humble, could not resist his visitor's apparent desire to discuss religion. The two spent the afternoon and evening together. Joseph told his visitor of his own visions of God, of the angel Moroni that had given him charge of golden plates that bore an ancient Christian scripture, and of his divine mandate to restore the Biblical church of Christ to the earth.

Joseph's scribe reported that the visitor seemed "highly entertained" at these stories, and well might he have been. After preaching to the prophet and some other Mormons on the impending degradation and collapse of American society, which he likened to the satanic Babylon of scripture, the man confirmed that he was in fact Robert Matthews, infamous in the press as "the Prophet Matthias." He claimed to be a true Israelite, the New Testament apostle Matthias reborn, divinely ordained to the "priestly" office that the Biblical name Joshua, with its echo of Mount Sinai and the Exodus, implied, and the embodied "spirit of truth." Three years earlier, Matthews had converted a handful of well-off New Yorkers, rearranged their marriages, squandered their money, introduced a version of Jewish dietary codes, and prophesied that his child would be the Messiah. His small urban kingdom had crashed to the ground when he was indicted for the murder of one of his followers. Though not convicted of that crime, Matthews served several months for beating his daughter and for contempt of court, as he routinely shouted and preached during his trial. When he surveyed the town of Kirtland several months after his release, friendless and destitute, Matthews no doubt envied the younger prophet. Joseph Smith had produced scripture and attracted hundreds of followers, and his temple was rising yards from his front door. The town of Kirtland had itself become a projection of his vision and his will. Matthews came as a supplicant.

Despite their differences, the two prophets sprang from similar cultures and impulses. The young American nation fostered prophets. Life in the early republic was quite different from that of the small kingdoms of the British emigrants who had settled the land a century and a half before. The Puritans had dreamed of spiritually united communities in which both church and state served the righteous desires of God's elect, a society orderly, regular, and clear-eyed in its devotions. But two centuries after the first Puritans had waded to the shores of Massachusetts, the vision had come unraveled. The surge of individualism that followed the American Revolution and the Constitution's disestablishment of religion upset the old structures of authority. Such excitement for the experiment in self-government joined with a booming market economy growing through the eighteen century to produce a peculiar democratic tide washed over the culture, society, and industry of early-nineteenth-century America. It offered Americans the opportunity to master their own lives rather than subordinate themselves to the collective. It trained them in individualism, in self-reliance, in risk-taking, and in the pursuit of opportunity. It fostered respect for refinement, for culture, for economic success. It taught that these qualities would come through rectitude, discipline, and hard work, and its way of life spread across the nation.

The prophets were children of this age. Their grand religious experiments were possible only in the chaotic freedom of the time. But each man in Kirtland that November morning longed for a cosmos ordered in ways far more permanent than the ceaseless whirl of democracy and trade seemed capable of offering, and each seemed to find such rest in marriage, family, and community. They preached salvation, the coming millennium, the great judgment of Christ on the chaos of their time, and they warned that only in their own ranks could salvation be found.

When Matthews claimed to be the product of reincarnation, Joseph Smith decided he had heard enough; he accused the older man of being possessed of a devil and cast him from Kirtland. Today, nearly two hundred years after their meeting, Robert Matthews lies buried and forgotten; even the date of his death remains uncertain.

Joseph Smith's grave, however, has become a pilgrimage site, his name recited and blessed in sermon and testimony by millions, the scripture he spoke and the rituals he taught cherished across the globe as the true and ordained way to God. His triumph sprang in part from the force and creativity of his religious imagination, his unswerving faith in his own capacities as a conduit for divine revelation, and his will to see his dreams made reality. But it grew also from the vision and dedication of those who chose to follow him: those who accepted and interpreted his ideas, who built in wood and stone the cities he saw in vision, and who, most of all, embodied in a holy community the divine experiences he craved. Men such as Joseph and the prophet Matthias were often assailed for theocracy, for rejecting democracy and establishing religious tyranny. But Mormonism was the construction of Joseph Smith's followers as much as of himself. It was a sacramental community bound together through ritual, priesthood, and ordinance, and his people became the society of which Joseph had dreamed: a firm rock in an unreliable world, a faithful community that itself became, in a way, the salvation its followers sought.

In 1816 Joseph Smith, Sr., and his wife, Lucy Mack Smith, gathered their children, including ten-year-old Joseph Jr., and left their home in Vermont to chase opportunity west. They were part of a New England exodus across the Great Lakes region in the eighteenth and early nineteenth centuries, children of the decaying utopia of Puritan New England following paths since wrenched askew from those of their ancestors. There had been Smiths in Massachusetts and Macks in Connecticut since the seventeenth century, farmers and small merchants, though by the generation of Joseph and Lucy both families seemed interested in trying something new. Joseph Sr.'s father, Asael, took his family from urban Massachusetts to eighty-three acres of raw land in Tunbridge, Vermont, in 1791, while Lucy's father, Solomon Mack, and brother Stephen found prosperity as merchants in the burgeoning towns of Vermont. When Lucy and Joseph were wed, they received its fruits: part ownership of the farm from Asael and a thousand dollars for Lucy from Stephen.

Though Vermont might once have been isolated, in the first years of the nineteenth century the arteries of trade had reached its mountains: a weekly stage line to Boston in 1801, a canal reaching Connecticut a year later. The pulse of commerce began to move back and forth, and Joseph Smith, Sr., sought to ride it. He bought a host of goods on credit from Boston and opened a small general store in Tunbridge. For a time he was successful, enough so that in 1803 he banked his career on ginseng, an herb whose popularity in China was making American merchants rich. But when the ship that carried Joseph Sr.'s investment in the East returned, word that his shipment had earned only the price of a case of tea came with it. Outraged, Stephen Mack hunted down a merchant who admitted that he had stolen Joseph's due before fleeing to Canada. Joseph Sr. was left with nothing but debt to his Boston creditors, and he and Lucy sacrificed their wedding gifts to pay it: Joseph sold his share of the farm, and Lucy surrendered the thousand dollars of her dowry.

Joseph Smith, Sr., had glimpsed the fantastic possibilities this new society offered-he, the son of a farmer, trading with such an exotic locale as China, growing wealthy because of his acumen and confidence. But through no fault of his own, save perhaps desire and ambition, he instead fell through its cracks. The Smiths sank from the respectable upwardly mobile middle class into which Joseph and Lucy were born to the desperate lives of tenant farmers. Economic insecurity and social anxiety would plague them and their children for the rest of their lives. As Lucy stiffly described the choice to pay off her husband's debt, "This was considerable of a trial to us for it deprived us at once not only of the comforts and conveiniences of life but also of a home of any discription." It was a bitter lesson that Joseph's children would have to learn vicariously, for the oldest living, Alvin, was barely five, with a younger brother, Hyrum, and an infant sister, Sophronia. The Smith child who worked hardest to overturn the systems of the world his parents struggled with, Joseph Jr., would not be born for another two years.

For a dozen years following the disaster, the Smith family drifted from farm to farm, from state to state. They lived in New Hampshire, Vermont, and Connecticut. Joseph Sr. worked variously as a schoolteacher, a day laborer, and a tenant farmer, cultivating land rented from other men. And they had more children: four sons, and another daughter. The oldest of these, born on December 23, 1805, was named Joseph Jr. He entered the world in a small cabin on a cold, windswept hill in Sharon, Vermont, on land rented from Lucy's father. A hundred years later, a group of well-dressed Mormons would travel there by train to erect a granite monument to the boy's life, but before he was two years old his ragged family left Sharon carrying their possessions on their backs, doggedly pursuing a stability that would never come.

Later, in her memoirs, Lucy devoted an entire chapter to her son Joseph Jr.'s bout with typhoid in 1813. The Smiths were then in New Hampshire, and the disease had killed thousands all across New England that year. Young Hyrum brought it home from his school, and the Smith parents prayed hand in hand through the night at the bedsides of their children who fell ill and recovered in turn. Just as the exhaustion and fear had passed, seven-year-old Joseph, seemingly recovered, complained of pain in his armpit and leg. Infection had set in. He was bled and lanced, but the disease had crept into his bone. Lucy recalled Hyrum sitting for hours with his brother's leg in his hands, applying pressure that allowed Joseph to sleep, and when doctors recommended that Joseph's leg be amputated, she refused to allow them into the boy's room. They instead agreed to peel back the flesh and chip away the diseased bone, which came off in three large chunks. As Lucy told the story, her seven-year-old son exhibited preternatural poise and compassion, ordering his mother to leave the room rather than to see her child in such pain and declaring that he would take no alcohol to numb his senses but instead should be held in the steady embrace of his father, who, he insisted, could "stand it" when his son screamed in his arms. And Joseph Sr., white-faced, did just that, while his wife agonized on the stoop, clinging to her son's declaration that "The Lord will help me, and I shall get through with it."

Lucy's memories taught her readers of the Smith family religion. Neither she nor her husband was a member of any church, but this was not due to lack of faith or longing. The Smiths had a strong sense of the power of God's providence in their lives, and they measured it by the strong bonds that held the family together. Her son's prodigious spiritual insights and firm confidence in God's will was to Lucy an example to them all. She explained that during Joseph's recovery "we felt to acknowledge the hand of God, more in preserving our lives through such a tremendous scene of affliction, than if we had, during this time, seen nothing but health and prosperity." Lucy's mother, Lydia, a dutiful Congregationalist, had imparted to her daughter her stern piety: Lucy passionately prayed and studied scripture throughout her life and taught her children to do so as well. She was firmly convinced that direct appeals to God had saved various family members from a plague of consumption in her youth. While herself deathly ill several years into her marriage she pled that God would "let me live, if I am faithful to the promise which I made to him, to be a comfort to my mother, my husband, and my children." Upon recovery she sought and found a minister who would baptize her without a subsequent obligation to join any congregation: though she longed for guidance and instruction, her church was her family.

She found her husband to be like her a seeker, but somewhat less orthodox. Joseph Sr.'s father, Asael, had abandoned Congregationalism for Universalism, the doctrine that Christ's crucifixion saved all humanity, without exception. To Calvinists this was heresy. But by 1797, the Tunbridge Universalist Society recorded among its members Asael, his brother Jesse-and Asael's son Joseph. As Asael insisted to his children late in his life, Christ "can as well Save all, as aney." In Tunbridge, Lucy prevailed upon her husband to attend a Methodist service that proved to be not to his tastes and led to scorn from his father. But he regularly had dreams-dreams like those of Joseph of Egypt, like those of Daniel, like those of Ezekiel. In them he wandered across barren and broken landscapes, guided toward some elusive salvation by ministering spirits but constantly threatened by shadowy forces and terrible beasts. Lucy said that one dream featured "horned cattle, and roaring animals . . . tearing the earth, tossing their horns, and bellowing most terrifically" that reared up against him when he happened upon salvation. In multiple dreams, he was brought to a door or a gateway, to a garden or a great building where he "prayed earnestly for admittance"-but when the door cracked he always awoke, dissatisfied, before he could enter. Joseph Sr. wanted more than anything to walk into that church, but he found no faith in America that satisfied him.

What People are Saying About This

From the Publisher

Advance praise for The Mormon People
“The Mormon church has never been more important in American politics. In this smart, lucid history of the faith, Matthew Bowman explains a religion that many Americans don’t understand but should. With Mitt Romney and Jon Huntsman in the race, this is essential reading for anyone interested in 2012 and beyond.”—Tom Brokaw, author of The Time of Our Lives: A Conversation About America
“Matthew Bowman has brought us a cogent, judicious, and important account of a faith that has been an important element in American history but remained surprisingly misunderstood.”—Michael Beschloss, author of Presidential Courage: Brave Leaders and How They Changed America, 1789–1989
“What do Mormons stand for? Are they quintessential good citizens or troubling religious deviants? Why are Mormons running for president? Matthew Bowman offers a quick, lively, and informative trip into the heart of Mormonism. All who are concerned or just curious will learn a lot about the making of modern Mormons from this book.”—Richard Lyman Bushman, author of Joseph Smith: Rough Stone Rolling

Meet the Author

Matthew Bowman received his Ph.D. in American religious history from Georgetown University in May 2011, and a master’s in American history from the University of Utah. His dissertation, “The Urban Pulpit: Evangelicals and the City in New York, 1880–1930,” was funded by the prestigious Charlotte W. Newcombe Doctoral Dissertation Fellowship. His work on American evangelicism and Mormonism has appeared in, among other places, Religion and American Culture: A Journal of Interpretation, Journal of the Early Republic, and The New Republic. The associate editor of Dialogue: A Journal of Mormon Thought, Matthew Bowman teaches at Hampden-Sydney College.

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The Mormon People: The Making of an American Faith 3.7 out of 5 based on 0 ratings. 3 reviews.
Anonymous More than 1 year ago
I found this book to be both compelling and educational great for members of the church or people who simply want to know more about the churches history and practices.
MichaelWV More than 1 year ago
1831 was the year Alexis de Tocqueville made his tour of democracy in America. President Andrew Jackson, the primitive sponsor of democracy, ordered the Georgia Cherokees on the Trail of Tears that year. The Cherokees had invented a writing system and are said to have had a higher literacy rate than the more recently arrived Americans. We had a rough country where might often made right: Jackson himself had killed several men in duels before he became president.  Joseph Smith had a series of visions and revelations that led to the creation of the Book of Mormon and several other writings and he acquired a following and opposition. In a night raid on his home in Palmyra, NY, Smith was tarred, and an associate was knocked unconscious by a blow to the head. His adopted child died of exposure in the incident.   The Mormons had established a settlement of about a thousand people in Jackson County, Missouri, which was otherwise sparsely settled at the time. They called it Zion and began a socialist experiment. In 1831 Smith arrived in Kirtland, Ohio, where some of his followers had already begun a  Mormon community they also called Zion. The settlements were likened to the Jews entering the Promised Land. It was to be more like the beginning of the Trail of Tears. In 1833 violent opposition arose to the Missouri settlement. The locals formed their own militia and the governor refused to intervene. President-and-former-general Jackson, for whom the county was named, must have been proud. There were prophets and crystal gazers, sects and orthodoxies and utopian societies. Following the age of Enlightenment, people were confident of their own spiritual and mental capacities. Religion was as individualized and as controversial as criminal law. Smith's most unfortunate revelation was the mandate for polygamy, which aroused the moral indignation of bigots and hoodlums, who managed to drive Smith and most of his Kirtland group to Independence, Missouri, near where they built their second temple, Nauvoo. In 1844, about the time the temple was complete, there was violence within and outside the Mormon ranks. The Governor of Illinois promised Smith protection if he would give himself up for a hearing but the “Carthage city militia” stormed the jail, shooting and killing him. Perhaps the nascent Temperance movement had not reached Carthage. Larger controversies in the nation were about women's suffrage and the abolition of slavery. There was mob violence. Recreation was applying turpentine to a cat. Hangings were public unless they were lynchings.  The great migration ordeal was the move to Utah led by Smith's successor, Brigham Young. They made a remarkable peace with the Paiute natives, whom they thought to be among their spiritual ancestors described in the Book of Mormon. In the early days some negroes were admitted to the priesthood, but then there was a revelation that spirits of black people had failed a celestial test of character before they were born and thus were condemned to be dark and inferior. So the Latter Day Saints, as they came to call themselves, were both egalitarian and elitist.  The Territory of Utah was gained by war with Mexico which the Mormons supported. But they were not involved in the Civil War. Later, with statehood at issue and after intimidation by the U.S. Army, an appropriate person had a revelation that they had to give up polygamy.  In the first half of the Twentieth Century the church produced many of the nation's finest intellectuals and theologians, endorsing Darwin and science. Then they discovered in mid century that they recruited more members around the world with  emotional appeals. They denounced Darwin and membership mushroomed. It was a time when American culture and money and religion were  prestigious. Interestingly, when the Mexican census included Mormonism in its surveys, a small fraction of the people on the church rolls indicated it, so the new devotion may have been superficial.  Bowman says almost nothing about the Book of Mormon, which is malarkey anyway and would probably destroy much of the respect readers have for the subject.  De Tocqueville said a democracy needs what he called a secular religion to keep order and enhance the well-being of the populace. The requirements for a secular religion can be different from personal religion, which is usually more concerned with an afterlife. This book shines a valuable sidelight on the evolution of American democracy and stimulates personal revelations about worldly influences on our spirituality. 
Anonymous More than 1 year ago