The New Mormon History is the banner under which many professional historians today approach Latter-day Saint historiography. Scholars who embrace this term attempt to put significant events into context rather than bracketing data that might seem challenging to traditional assumptions. These scholars are also as interested in the experience of the rank-and-file as in the lives and edicts of the leaders, and pursue questions about women, minorities, domestic life, diet, fashion, and the common church experience. They employ statistical analysis and theories and methods of the social sciences in their work. In this collection, D. Michael Quinn has selected fifteen essays which demonstrate the methods of this new history. Contributors include Thomas G. Alexander, James B. Allen, Leonard J. Arrington, Maureen Ursenbach Beecher, Eugene E. Campbell, Kenneth L. Cannon II, Mario S. DePillis, Robert B. Flanders, Klaus J. Hansen, William G. Hartley, Stanley S. Ivins, Dean L. May, Linda King Newell, B. H. Roberts, Jan Shipps, and Ronald W. Walker. Participants offer new ideas and give readers the opportunity to determine for themselves the relative success of these approaches by presenting examples. The collection demonstrates areas of interpretation that may be considered revisionist as well.
The New Mormon History: Revisionist Essays on the Past, edited by D. Michael Quinn, stands as a landmark contribution to both Mormon studies and the broader field of American religious history. This collection offers a refreshing and intellectually rigorous reevaluation of Latter-day Saint history through the lens of professional historiography, challenging long-held narratives while maintaining a respectful tone toward faith and belief.
The essays, written by some of the most respected scholars in the field, represent a mature and nuanced approach to Mormon history—one that values evidence-based inquiry and contextual understanding over polemics or apologetics. What makes this volume especially compelling is its commitment to telling a more complete story, incorporating underrepresented perspectives, and grappling openly with complexity and contradiction in the historical record.
Quinn and his contributors exemplify the “new” in New Mormon History by moving beyond simplistic portrayals of heroes and villains, exploring the cultural, political, and theological developments that have shaped the LDS Church and its members. Topics such as polygamy, prophetic authority, race, and gender are handled with care and scholarly depth, encouraging readers to think critically while respecting the sacred.
This book is essential reading for anyone interested in Mormonism, religious history, or historiography in general. It marks a significant shift toward a more open and academically grounded conversation about the Mormon past—one that embraces both faith and fact in pursuit of understanding.
This will be most useful to the well-informed but paradoxically not well-read amateur Mormon historian. The collection of essays is not particularly broad in terms of topics, but deep in perspective. The feminist issues in the middle of the book, especially surrounding women and the priesthood since the time of Joseph Smith, are chillingly relevant today.
It is not an introductory reader to Mormon studies. Basically, it shows how Mormon scholars have defined themselves in terms of the "People's histories" popularized in the 50s and 60s, which eschew institutional perspectives and assert the impossibility of true objectivity, instead preferring to examine the lives of a sample of diverse but ordinary people.
D. Micheal Quinn was among those excommunicated from the LDS Church in the 1990's for daring to publish history critical to the LDS Church. His crime was presenting strong evidence that the LDS church continued to practice polygamy long after the 1890 manifesto, something that is no longer disputed even by LDS historians.
Quinn, during his days as a highly respected Latter Day Saint, was allowed access to Mormon historical documents and artifacts that have since been taken from public inspection. Yet in his writing, their is no hint of bitterness for the alienation imposed by church leaders; just a desire to tell the story as the evidence dictates.
There are a number of reasons why this book is worthwhile. It's authors, all of which come from a variety of faith traditions, are well-qualified to write on their respective subjects. I especially enjoyed William G. Hartley's treatment of what has been known as "The Miracle of the Gulls" in Mormon folklore. This book and its wonderful collection of essays is an absolute must for anyone with an interest in Mormon history.
I didn't make it through the whole thing before it was due back at the library, but of the essays I did read, my reaction was mixed. They seemed a bit uneven—some were really well written, researched, and made an interesting point, while others fell a bit short. Still, I'll probably check it out again when my reading load is a bit lighter to finish it up.
If you want a primer on the revisionist Mormon history that emerged in the 1980s and set the groundwork not only for recent historiography, but also for recent disciplinary actions by the LDS Church, then this is the right book.