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Who were the Nauvoo Mormons? Were they Jacksonian Americans or did they embody some other weltanschaung? Why did this tiny Illinois town become such a protracted battleground for the Mormons and non-Mormons in the region? And what is the larger meaning of the Nauvoo experience for the various inheritors of the legacy of Joseph Smith, Jr.? Kingdom on the Mississippi Revisited includes fourteen thoughtful explanations that represent the most insightful and imaginative work on Mormon Nauvoo published in the last thirty years. The range of topics includes the Nauvoo Legion, the Mormon press, the political kingdom of God, the opposition of non-Mormons, the martyrdom of Joseph Smith, and the meaning of Nauvoo for Mormons. The introduction provides a critique of Nauvoo scholarship, and a closing bibliographical essay analyzes the historical literature on the Mormon experience at Nauvoo.
From the colonial period to the present, the Mississippi River has impacted religious communities from Minnesota to the Gulf of Mexico. Exploring the religious landscape along the 2,530 miles of the largest river system in North America, the essays in Gods of the Mississippi make a compelling case for American religion in motion—not just from east to west, but also from north to south. With discussion of topics such as the religions of the Black Atlantic, religion and empire, antebellum religious movements, the Mormons at Nauvoo, black religion in the delta, Catholicism in the Deep South, and Johnny Cash and religion, this volume contributes to a richer understanding of this diverse, dynamic, and fluid religious world.
Who was King Follett? When he was fatally injured digging a well in Nauvoo in March 1844, why did Joseph Smith use his death to deliver the monumental doctrinal sermon now known as the King Follett Discourse? Much has been written about the sermon, but little about King. Although King left no personal writings, Joann Follett Mortensen, King’s third great-granddaughter, draws on more than thirty years of research in civic and Church records and in the journals and letters of King’s peers to piece together King’s story from his birth in New Hampshire and moves westward where, in Ohio, he and his wife, Louisa, made the life-shifting decision to accept the new Mormon religion. From that point, this humble, hospitable, and hardworking family followed the Church into Missouri where their devotion to Joseph Smith was refined and burnished. King was the last Mormon prisoner in Missouri to be released from jail. According to family lore, King was one of the Prophet’s bodyguards. He was also a Danite, a Mason, and an officer in the Nauvoo Legion. After his death, Louisa and their children settled in Iowa where some associated with the Cutlerities and the RLDS Church; others moved on to California. One son joined the Mormon Battalion and helped found Mormon communities in Utah, Nevada, and Arizona. While King would have died virtually unknown had his name not been attached to the discourse, his life story reflects the reality of all those whose faith became the foundation for a new religion. His biography is more than one man’s life story. It is the history of the early Restoration itself.
In the mid-1840s, Warner McCary, an ex-slave from Mississippi, claimed a new identity for himself, traveling around the nation as Choctaw performer "Okah Tubbee." He soon married Lucy Stanton, a divorced white Mormon woman from New York, who likewise claimed to be an Indian and used the name "Laah Ceil." Together, they embarked on an astounding, sometimes scandalous journey across the United States and Canada, performing as American Indians for sectarian worshippers, theater audiences, and patent medicine seekers. Along the way, they used widespread notions of "Indianness" to disguise their backgrounds, justify their marriage, and make a living. In doing so, they reflected and shaped popular ideas about what it meant to be an American Indian in the mid-nineteenth century. Weaving together histories of slavery, Mormonism, popular culture, and American medicine, Angela Pulley Hudson offers a fascinating tale of ingenuity, imposture, and identity. While illuminating the complex relationship between race, religion, and gender in nineteenth-century North America, Hudson reveals how the idea of the "Indian" influenced many of the era's social movements. Through the remarkable lives of Tubbee and Ceil, Hudson uncovers both the complex and fluid nature of antebellum identities and the place of "Indianness" at the very heart of American culture.
NATIONAL BESTSELLER • From the author of Into the Wild and Into Thin Air, this extraordinary work of investigative journalism takes readers inside America’s isolated Mormon Fundamentalist communities. • Now an acclaimed FX limited series streaming on HULU. “Fantastic.... Right up there with In Cold Blood and The Executioner’s Song.” —San Francisco Chronicle Defying both civil authorities and the Mormon establishment in Salt Lake City, the renegade leaders of these Taliban-like theocracies are zealots who answer only to God; some 40,000 people still practice polygamy in these communities. At the core of Krakauer’s book are brothers Ron and Dan Lafferty, who insist they received a commandment from God to kill a blameless woman and her baby girl. Beginning with a meticulously researched account of this appalling double murder, Krakauer constructs a multi-layered, bone-chilling narrative of messianic delusion, polygamy, savage violence, and unyielding faith. Along the way he uncovers a shadowy offshoot of America’s fastest growing religion, and raises provocative questions about the nature of religious belief.
While no one thing can entirely explain the rise of The Church of Jesus Christ of Latter-day Saints, the historical influence of Freemasonry on this religious tradition cannot be refuted. Those who study Mormonism have been aware of the impact that Freemasonry had on the founding prophet Joseph Smith during the Nauvoo period, but his involvement in Freemasonry was arguably earlier and broader than many modern historians have admitted. The fact that the most obvious vestiges of Freemasonry are evident only in the more esoteric aspects of the Mormon faith has made it difficult to recognize, let alone fully grasp, the relevant issues. Even those with both Mormon and Masonic experience may not be versed in the nineteenth-century versions of Masonry's rituals, legends, and practices. Without this specialized background, it is easy to miss the Masonic significance of numerous early Mormon ordinances, scripture, and doctrines. Method Infinite: Freemasonry and the Mormon Restoration offers a fresh perspective on the Masonic thread present in Mormonism from its earliest days. Smith's firsthand knowledge of and experience with both Masonry and anti-Masonic currents contributed to the theology, structure, culture, tradition, history, literature, and ritual of the religion he founded.
Charles Redd Center Phi Alpha Theta Book Award for the Best Book on the American West 2018 Francis Armstrong Madsen Best Book Award from the Utah State Historical Society 2018 Best First Book Award from the Mormon History Association Newly created territories in antebellum America were designed to be extensions of national sovereignty and jurisdiction. Utah Territory, however, was a deeply contested space in which a cohesive settler group—the Mormons—sought to establish their own “popular sovereignty,” raising the question of who possessed and could exercise governing, legal, social, and even cultural power in a newly acquired territory. In Unpopular Sovereignty, Brent M. Rogers invokes the case of popular sovereignty in Utah as an important contrast to the better-known slavery question in Kansas. Rogers examines the complex relationship between sovereignty and territory along three main lines of inquiry: the implementation of a republican form of government, the administration of Indian policy and Native American affairs, and gender and familial relations—all of which played an important role in the national perception of the Mormons’ ability to self-govern. Utah’s status as a federal territory drew it into larger conversations about popular sovereignty and the expansion of federal power in the West. Ultimately, Rogers argues, managing sovereignty in Utah proved to have explosive and far-reaching consequences for the nation as a whole as it teetered on the brink of disunion and civil war.
Avery draws on a large body of correspondence for details of David's life and on his poetry to reveal his personality and emotional struggles. She tells of his mental deterioration, starting with a probable breakdown early in 1870 and ending with his death in 1904 in the Northern Illinois Hospital and Asylum for the Insane in Elgin, where he had been confined for twenty-seven years.
In Revelation, Resistance, and Mormon Polygamy, historian Merina Smith explores the introduction of polygamy in Nauvoo, a development that unfolded amid scandal and resistance. Smith considers the ideological, historical, and even psychological elements of the process and captures the emotional and cultural detail of this exciting and volatile period in Mormon history. She illuminates the mystery of early adherents' acceptance of such a radical form of marriage in light of their dedication to the accepted monogamous marriage patterns of their day. When Joseph Smith began to reveal and teach the doctrine of plural marriage in 1841, even stalwart members like Brigham Young were shocked and confused. In this thoughtful study, Smith argues that the secret introduction of plural marriage among the leadership coincided with an evolving public theology that provided a contextualizing religious narrative that persuaded believers to accept the principle. This fresh interpretation draws on diaries, letters, newspapers, and other primary sources and is especially effective in its use of family narratives. It will be of great interest not only to scholars and the general public interested in Mormon history but in American history, religion, gender and sexuality, and the history of marriage and families.