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Terrible Revolution: Latter-day Saints and the American Apocalypse
The relationship between early Mormons and the US was marked by anxiety and hostility. Nineteenth-century Latter-day Saints looked forward to apocalyptic events that would unseat corrupt governments across the globe. Mormons envisioned divine deliverance by way of plagues, natural disasters, foreign invasions, American Indian raids, slave uprisings, or civil war unleashed on American people. For the Saints, these violent images promised a national rebirth that would vouchsafe the protections of the US Constitution and end their oppression.
In Terrible Revolution , Christopher James Blythe examines apocalypticism across the history of the Church of Jesus Christ of Latter-day Saints. The responses of the church hierarchy to apocalyptic lay prophecies promoted their own form of separatist nationalism during the nineteenth century. Yet, after Utah obtained statehood, as the church sought to assimilate to national religious norms, these same leaders sought to lessen the tensions between themselves and American political and cultural powers. As a result, visions of a violent end to the nation became a liability to disavow. Ultimately, Blythe argues that the visionary world of early Mormonism, with its apocalyptic emphases, continued in the church's mainstream culture in modified forms but continued to maintain separatist radical forms at the level of folk-belief.
In Terrible Revolution , Christopher James Blythe examines apocalypticism across the history of the Church of Jesus Christ of Latter-day Saints. The responses of the church hierarchy to apocalyptic lay prophecies promoted their own form of separatist nationalism during the nineteenth century. Yet, after Utah obtained statehood, as the church sought to assimilate to national religious norms, these same leaders sought to lessen the tensions between themselves and American political and cultural powers. As a result, visions of a violent end to the nation became a liability to disavow. Ultimately, Blythe argues that the visionary world of early Mormonism, with its apocalyptic emphases, continued in the church's mainstream culture in modified forms but continued to maintain separatist radical forms at the level of folk-belief.
343 pages, Kindle Edition
First published January 1, 2020
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August 15, 2020
As a teen in the late 1960s, I became interested in the books on my parent’s bookshelves, and read many of the church related titles. Two that I remember, mostly for their apocalyptic tone, were Cleon Skousen’s “Prophecy and Modern Times,” and Duane Crowther’s “Prophecy: Key to the Future.” These included interpretations of scriptural prophecies, statements by church leaders, and a few references to uncanonized items such as “The White Horse Prophecy.” I came away with the idea that the end times would be terrible times of violence, bloodshed, famine, and plague. When I would go to church, I would hear teachers and speakers often talk fondly about these times with what seemed an unhealthy anticipation and celebration that the wicked would finally get what they deserved, communism would be defeated, and terrible wars would ravage the earth. These were not events that I anticipated with any particular pleasure. However, I took comfort in the thought that wanting something is infinitely more satisfying than having it, and in that day I would be able to say “I told you so.”
After all, our church is a church of anticipation. We are the Church of Jesus Christ of Latter-day Saints (emphasis mine). As a seminary student, I was told that I was part of a choice generation, held back to come forth in the fullness of times. My own teen-age children heard the same statements in the 1990s, and I have heard the same rhetoric directed to the youth of our current day. We have been counseled as church members to look forward with anticipation to the Second Coming, to lay in our year’s supply of food and cash (Two years? Six months?), and to hasten the end times by flooding the world with the Book of Mormon and missionaries.
This anticipatory sense is at the root of Christopher Blythe’s new book, “Terrible Revolution: Latter-day Saints and the American Apocalypse.” A sense of the nearness of the last days and the Second Coming of Jesus Christ permeated the experiences of Joseph Smith and his followers from the earliest days of the church. Blythe points out that the text of the Book of Mormon is an apocalyptic text, “drawing on themes of destruction and renewal.” [p16] The building of the Kirtland and Nauvoo Temples were described in the language of end-times symbolism, ripe with a sense of keys, authority, and rites restored, never to be taken from the Earth again. The expulsion from Nauvoo, the trek west, struggles surrounding Utah’s quest for statehood, and the battles with the federal government over polygamy also were described in similar apocalyptic terms. As Blythe points out, these events were defined in apocalyptic language by church leaders and understood by members who looked forward with an anticipation of the imminent return of the Messiah.
Blythe, formerly with the Joseph Smith Papers Project and now a Research Associate with the Maxwell Institute at Brigham Young University, covers the history of apocalyptic thought and rhetoric in the church from Joseph Smith on through the present. The first chapter explains the apocalyptic tone of the American religious environment at the time of the restoration, and how the early church reflected that sentiment. Chapter 2 describes the effect of the Martyrdom on interpreting end times prophecies, and later chapters describe how the anti-American sentiment of the 19th century turned to an inclusion of American exceptionalism in the 20th century, and how apocalyptic views persist in the 21st.
There is also an element of folklore in all of this apocalyptic language, Blythe writes. Individual members have interpreted this language in ways that make sense to them, drawing on scripture, history, and “wonder stories,” anecdotes regarding the end of the world. [p96] This is how we get stories about the Three Nephites delivering stern warnings while helping you to change your flat tire on a deserted road, or that Willard Richards, the only member of Joseph Smith’s companions at Carthage who was wearing garments, escaped the mob with no wounds.
It is not just church leaders who contribute to the prophetic narrative, or how these prophecies are interpreted. Blythe writes about “vernacular prophecy,” visions claimed by those outside the church’s leadership, and how that has informed our view of the end times. Near death experiences, such as LDS author Betty Eide’s 1992 best-selling memoir, Embraced by the Light, are examples of the homegrown apocalyptic current in Mormon thought. Individuals and groups have carried on the “prepper culture” of the 20th century that has its roots in the counsel of LDS leaders by building fallout shelters and putting in their year’s supply of food, water, and ammunition. Study groups have morphed into movements, such as the “True and Living Church” centered in Manti, Utah at the end of the 1990s. The group’s leader looked for a return to an older version of the church and anticipated the return of a resurrected Joseph Smith who will reset the church’s course.[Chapter 6] Some, reading the apocalyptic visions in scripture, found reason to separate themselves from the mainstream church, forming fundamentalist sects. These stories still play out today among many members. My wife recently shared a social media post with me that used similar apocalyptic language. Talking about the tumultuous year that 2020 has become, the commenter wrote “I find it interesting that all the recent craziness…has happened since the demolition and construction work of the Salt Lake Temple…Maybe it is Gods [sic] way of showing us that He needs to break us down in order to build us back up…Maybe we are just facing these trials because God is preparing us for a bigger storm. A bigger trial.”
In “Terrible Revolution,” Blythe documents fact, folklore, and fantasy in these latter-day visions. In a sense, Blythe has woven a fabric of end-time prophecies, with the colors and textures changing as new circumstances arise. Scripture and revelation are explained according to changed perspectives and new interpretations, New threads are introduced into the weave, sometimes replacing older yarn. We don’t yet know how this tapestry is going to look in the end, but Blythe gives us a guide to how the weave may look at any one time, why it changes at particular points, and what it might become in the near future. It is an unfinished work, but a work of craftsmanship, vision, and anticipation. It is shaped by the original weavers as well as by the many who have themselves laid a hand on the developing tapestry. Not much of this fabric is unfamiliar to us, but Blythe helps the reader to view it in its whole unfinished state. The title may include “Terrible,” but this book is anything but. It is a unique contribution to understanding the history, theology, and folklore surrounding the much anticipated end times through the eyes of the church and its lay members.
After all, our church is a church of anticipation. We are the Church of Jesus Christ of Latter-day Saints (emphasis mine). As a seminary student, I was told that I was part of a choice generation, held back to come forth in the fullness of times. My own teen-age children heard the same statements in the 1990s, and I have heard the same rhetoric directed to the youth of our current day. We have been counseled as church members to look forward with anticipation to the Second Coming, to lay in our year’s supply of food and cash (Two years? Six months?), and to hasten the end times by flooding the world with the Book of Mormon and missionaries.
This anticipatory sense is at the root of Christopher Blythe’s new book, “Terrible Revolution: Latter-day Saints and the American Apocalypse.” A sense of the nearness of the last days and the Second Coming of Jesus Christ permeated the experiences of Joseph Smith and his followers from the earliest days of the church. Blythe points out that the text of the Book of Mormon is an apocalyptic text, “drawing on themes of destruction and renewal.” [p16] The building of the Kirtland and Nauvoo Temples were described in the language of end-times symbolism, ripe with a sense of keys, authority, and rites restored, never to be taken from the Earth again. The expulsion from Nauvoo, the trek west, struggles surrounding Utah’s quest for statehood, and the battles with the federal government over polygamy also were described in similar apocalyptic terms. As Blythe points out, these events were defined in apocalyptic language by church leaders and understood by members who looked forward with an anticipation of the imminent return of the Messiah.
Blythe, formerly with the Joseph Smith Papers Project and now a Research Associate with the Maxwell Institute at Brigham Young University, covers the history of apocalyptic thought and rhetoric in the church from Joseph Smith on through the present. The first chapter explains the apocalyptic tone of the American religious environment at the time of the restoration, and how the early church reflected that sentiment. Chapter 2 describes the effect of the Martyrdom on interpreting end times prophecies, and later chapters describe how the anti-American sentiment of the 19th century turned to an inclusion of American exceptionalism in the 20th century, and how apocalyptic views persist in the 21st.
There is also an element of folklore in all of this apocalyptic language, Blythe writes. Individual members have interpreted this language in ways that make sense to them, drawing on scripture, history, and “wonder stories,” anecdotes regarding the end of the world. [p96] This is how we get stories about the Three Nephites delivering stern warnings while helping you to change your flat tire on a deserted road, or that Willard Richards, the only member of Joseph Smith’s companions at Carthage who was wearing garments, escaped the mob with no wounds.
It is not just church leaders who contribute to the prophetic narrative, or how these prophecies are interpreted. Blythe writes about “vernacular prophecy,” visions claimed by those outside the church’s leadership, and how that has informed our view of the end times. Near death experiences, such as LDS author Betty Eide’s 1992 best-selling memoir, Embraced by the Light, are examples of the homegrown apocalyptic current in Mormon thought. Individuals and groups have carried on the “prepper culture” of the 20th century that has its roots in the counsel of LDS leaders by building fallout shelters and putting in their year’s supply of food, water, and ammunition. Study groups have morphed into movements, such as the “True and Living Church” centered in Manti, Utah at the end of the 1990s. The group’s leader looked for a return to an older version of the church and anticipated the return of a resurrected Joseph Smith who will reset the church’s course.[Chapter 6] Some, reading the apocalyptic visions in scripture, found reason to separate themselves from the mainstream church, forming fundamentalist sects. These stories still play out today among many members. My wife recently shared a social media post with me that used similar apocalyptic language. Talking about the tumultuous year that 2020 has become, the commenter wrote “I find it interesting that all the recent craziness…has happened since the demolition and construction work of the Salt Lake Temple…Maybe it is Gods [sic] way of showing us that He needs to break us down in order to build us back up…Maybe we are just facing these trials because God is preparing us for a bigger storm. A bigger trial.”
In “Terrible Revolution,” Blythe documents fact, folklore, and fantasy in these latter-day visions. In a sense, Blythe has woven a fabric of end-time prophecies, with the colors and textures changing as new circumstances arise. Scripture and revelation are explained according to changed perspectives and new interpretations, New threads are introduced into the weave, sometimes replacing older yarn. We don’t yet know how this tapestry is going to look in the end, but Blythe gives us a guide to how the weave may look at any one time, why it changes at particular points, and what it might become in the near future. It is an unfinished work, but a work of craftsmanship, vision, and anticipation. It is shaped by the original weavers as well as by the many who have themselves laid a hand on the developing tapestry. Not much of this fabric is unfamiliar to us, but Blythe helps the reader to view it in its whole unfinished state. The title may include “Terrible,” but this book is anything but. It is a unique contribution to understanding the history, theology, and folklore surrounding the much anticipated end times through the eyes of the church and its lay members.
August 15, 2020
I wasn't sure about purchasing this book when its publication date was announced. I am well-read on the apocalyptic writings within Mormonism, both mainstream and fringe, and did not think that this book would add much depth to my understanding of the subject. I don't know if it was the heat of the Vegas sun, or being mesmerized by Benjamin West's painting, Death on a Pale Horse, that graces the cover, but I decided to purchase the book and give it a read. I am glad I did because it proved that my assumptions were sadly mistaken.
From the introduction of the book, I was hooked. In his section on Methodology, Blythe mentions that “[a] key premise of this study is that Mormon narrative theology was crafted and spread not through hierarchical voices alone, but also through missionaries, regional leaders, and lay women and men.” Instead of focusing solely on Mormonism's elite, such as Joseph Smith, Orson Pratt, Bruce McConkie, etc., Blythe also incorporates the laity's lived religion to tell Mormonism's tradition history. Building from the foundation of the likes of William Wilson and Laurel Thatcher Ulrich, and more recently, Tom Mould and Eric Eliason, Blythe integrates a folklorist cultural analysis into this historical study.
The folklore approach was a breath of fresh air. It demonstrated the many tensions between doctrine received and the implementation of the doctrine by a lay member. Blythe illustrates this tension beautifully with a personal experience of his own where a lay person violated the taboo of sharing personal, sacred experiences that confirmed church doctrine. Blythe, his wife and two female friends were on a lunch date. One friend remarked about a lecture she attended where the speaker shared a near death experience. This friend found the experience to be quite spiritual but defended her remarks by stating that none of the speaker's revelations contradicted official church doctrine. The other friend queried why God would reveal such an experience with the speaker instead of a prophet. “For a moment, our believing friend nervously defended the right of a Latter-day Saint to testify of his or her personal experiences that confirmed church doctrine. The lunch Continued, but both of our friends seemed quieter in the wake of the awkward exchange.”
One of the greatest strengths of this book is that it does not isolate itself to the apocalyptic traditions of the Church of Jesus Christ of Latter-day Saints (“the Church”). Blythe analyzes various different sects and schisms within Mormonism that do not fall under the umbrella of the Church. The chapter on the geography of Mormon apocalyptic was fascinating. Mormonism's emphasis on sacred apocalyptic locations such as the New Jerusalem and Zion, or temple lots where the temples would be constructed for Christ's imminent return, drove many of Joseph's followers into different schisms after his death. Blythe also gives voice to various fundamentalists groups and other fringe, or forgotten voices like Julie Rowe. In the end, the inclusion of these many voices creates a better balanced analysis of the apocalyptic tradition within Mormonism.
Though Blythe employs a folklore analysis at times, Blythe also focuses on the elite, or a more traditional scholarly approach to history. A majority of this book focuses on the teachings and doctrines of the leaders and the historical background in which they were received or delivered to the people. Blythe looks at the broader movements within world (i.e., the Civil War and world wars) and within Mormonism (i.e., Joseph Smith's martyrdom, the invasion of the federal troops in Utah, and the Church's assimilation into American society) and how that transformed its apocalyptic teachings. The book goes through many popular apocalyptic texts like the White Horse Prophecy, Visions of Glory, Yellow Dog Prophecy, and the Millennial Messiah. The background to these texts enriches one's appreciation for the texts and, at times, debunks any credibility that they hold. The book does well to dispel many false stories, or faith promoting rumors that have been shared and distributed throughout the years, while confirming others that one may have thought were false. This work is heavily cited and is a treasure trove of sources for those that want to perform further research. I am sure I will refer back to this book many times in the coming years to increase my understanding of other works within Mormonism.
Terrible Revolution was one of the most exciting and well-researched books I've read in a while. It is a book that you want to complete in one sitting, but don't. Instead, you show restraint and space out the reading because you want to savor the history and enjoy it a moment longer (also, because you are wise, you know retention is infinitely better when you space a reading out).
From the introduction of the book, I was hooked. In his section on Methodology, Blythe mentions that “[a] key premise of this study is that Mormon narrative theology was crafted and spread not through hierarchical voices alone, but also through missionaries, regional leaders, and lay women and men.” Instead of focusing solely on Mormonism's elite, such as Joseph Smith, Orson Pratt, Bruce McConkie, etc., Blythe also incorporates the laity's lived religion to tell Mormonism's tradition history. Building from the foundation of the likes of William Wilson and Laurel Thatcher Ulrich, and more recently, Tom Mould and Eric Eliason, Blythe integrates a folklorist cultural analysis into this historical study.
The folklore approach was a breath of fresh air. It demonstrated the many tensions between doctrine received and the implementation of the doctrine by a lay member. Blythe illustrates this tension beautifully with a personal experience of his own where a lay person violated the taboo of sharing personal, sacred experiences that confirmed church doctrine. Blythe, his wife and two female friends were on a lunch date. One friend remarked about a lecture she attended where the speaker shared a near death experience. This friend found the experience to be quite spiritual but defended her remarks by stating that none of the speaker's revelations contradicted official church doctrine. The other friend queried why God would reveal such an experience with the speaker instead of a prophet. “For a moment, our believing friend nervously defended the right of a Latter-day Saint to testify of his or her personal experiences that confirmed church doctrine. The lunch Continued, but both of our friends seemed quieter in the wake of the awkward exchange.”
One of the greatest strengths of this book is that it does not isolate itself to the apocalyptic traditions of the Church of Jesus Christ of Latter-day Saints (“the Church”). Blythe analyzes various different sects and schisms within Mormonism that do not fall under the umbrella of the Church. The chapter on the geography of Mormon apocalyptic was fascinating. Mormonism's emphasis on sacred apocalyptic locations such as the New Jerusalem and Zion, or temple lots where the temples would be constructed for Christ's imminent return, drove many of Joseph's followers into different schisms after his death. Blythe also gives voice to various fundamentalists groups and other fringe, or forgotten voices like Julie Rowe. In the end, the inclusion of these many voices creates a better balanced analysis of the apocalyptic tradition within Mormonism.
Though Blythe employs a folklore analysis at times, Blythe also focuses on the elite, or a more traditional scholarly approach to history. A majority of this book focuses on the teachings and doctrines of the leaders and the historical background in which they were received or delivered to the people. Blythe looks at the broader movements within world (i.e., the Civil War and world wars) and within Mormonism (i.e., Joseph Smith's martyrdom, the invasion of the federal troops in Utah, and the Church's assimilation into American society) and how that transformed its apocalyptic teachings. The book goes through many popular apocalyptic texts like the White Horse Prophecy, Visions of Glory, Yellow Dog Prophecy, and the Millennial Messiah. The background to these texts enriches one's appreciation for the texts and, at times, debunks any credibility that they hold. The book does well to dispel many false stories, or faith promoting rumors that have been shared and distributed throughout the years, while confirming others that one may have thought were false. This work is heavily cited and is a treasure trove of sources for those that want to perform further research. I am sure I will refer back to this book many times in the coming years to increase my understanding of other works within Mormonism.
Terrible Revolution was one of the most exciting and well-researched books I've read in a while. It is a book that you want to complete in one sitting, but don't. Instead, you show restraint and space out the reading because you want to savor the history and enjoy it a moment longer (also, because you are wise, you know retention is infinitely better when you space a reading out).
June 16, 2023
I know the author’s wife from working on the annual conference of the Mormon History Association that concluded last week. Knowing her and his connection to the Joseph Smith Papers Project, I decided to read this book in the event he came to the conference so I would have something to talk about with him. Well, he couldn’t come to the conference so this review is kind of what my conversation would have been like.
I grew up in Utah in the 60s-70s. My parents were politically liberal, especially for Utah. My Dad in particular was deeply involved in the Civil Rights movement and a serial writer of letters to the editor on the topics of the day. So, I heard a lot of talk at the dinner table about the “crazies” in our community. In 1968, there was a rumor floating around the LDS community that the Black Panthers were going to march on Salt Lake City, disrupt the General Conference of the Church, and blood would run in the streets. My Dad talked about it with great disdain. Around this time my Brother was on his mission in Brazil and somehow he and his companion had arranged for a shortwave radio call home. We went to his comps home in SLC for the call. His mother started talking about the rumors. I looked at my Dad thinking he would shut her down. He was very polite and said something like, “Well that’s interesting. But don’t you think that if this was a real issue that the Church leaders would speak out.” After dinner and the call we got in the car and Dad started in on bizarre display of nutty right-wing extremism we had just witnessed.
This rumor, and so many others, are covered in the book. I have never read a commentary like this, that gives an overall historical connection from the early persecutions of the Church that led to a bunker mentality to some of the more extreme elements in the Church today. Terrible Revolution, thought-provoking and meticulously researched, provides an in-depth analysis of the historical and cultural context, with a compelling exploration of the impact of apocalyptic beliefs on the LDS movement in America.
Blythe's work is divided into distinct sections, each addressing different aspects of the topic. He begins by delving into the roots of apocalyptic thinking within the LDS tradition, tracing its origins to the early nineteenth-century religious fervor that swept across the United States. Then intensified in LDS culture, fanned by the flames of government and vigilante persecution. Through his thorough examination of primary sources and historical accounts, Blythe expertly illustrates how apocalyptic expectations played a pivotal role in shaping the beliefs and practices of the early LDS.
One of the strengths of Terrible Revolution lies in Blythe's ability to provide a balanced and nuanced portrayal of the LDS movement. While acknowledging the remarkable achievements and contributions of the Church, he does not shy away from exploring the darker aspects of our history. Blythe confronts challenging topics head-on, including the Mountain Meadows Massacre and the controversial practice of polygamy, shedding light on the complexities and contradictions within the movement. If one has read much in religious history, the LDS experience with apocalyptic thought is not unique. It runs to varying degrees through all religious traditions. Terrible acts have been committed through religious motivated zealots throughout history.
The author's writing style is engaging and accessible, making Terrible Revolution an enjoyable read for both scholars and general readers interested in American religious history. He skillfully weaves together historical analysis with personal narratives and anecdotes. Blythe's extensive research is evident throughout the book. He draws from a wide range of sources, including diaries, letters, sermons, and contemporary accounts, to present a comprehensive picture of the LDS relationship with apocalypticism. The author's attention to detail and his meticulous documentation of sources contribute to the overall credibility and reliability of the work.
The last few chapters were among the best as he explored the more modern examples like John Pontius and others who share apocalyptic world views. In a real sense I feel bad for them and their inability to separate fact from fiction. The patter they follow is common. They feel they have had personal extraordinary manifestations or insights, they write or talk about them and create following and a revenue stream, they are counseled to stop, the sell more stuff and eventually find themselves out of the Church. I have seen the pattern too often. It all comes down to pride. The observant reader will note, that in the early days of the LDS leaders were often apocalyptic in their sermons, based largely on their experiences of being persecuted. Today, it is the self-proclaimed purveyor of “fantastic” experience or writings. Despite their following, they have zero support in their ideas from the official Church.
Christopher James Blythe's thorough research, balanced approach, and engaging writing style make this book an invaluable resource for anyone interested in understanding the role of apocalyptic beliefs within the early LDS movement. It is a captivating exploration of a complex subject and serves as a testament to Blythe's expertise and dedication as a historian.
I grew up in Utah in the 60s-70s. My parents were politically liberal, especially for Utah. My Dad in particular was deeply involved in the Civil Rights movement and a serial writer of letters to the editor on the topics of the day. So, I heard a lot of talk at the dinner table about the “crazies” in our community. In 1968, there was a rumor floating around the LDS community that the Black Panthers were going to march on Salt Lake City, disrupt the General Conference of the Church, and blood would run in the streets. My Dad talked about it with great disdain. Around this time my Brother was on his mission in Brazil and somehow he and his companion had arranged for a shortwave radio call home. We went to his comps home in SLC for the call. His mother started talking about the rumors. I looked at my Dad thinking he would shut her down. He was very polite and said something like, “Well that’s interesting. But don’t you think that if this was a real issue that the Church leaders would speak out.” After dinner and the call we got in the car and Dad started in on bizarre display of nutty right-wing extremism we had just witnessed.
This rumor, and so many others, are covered in the book. I have never read a commentary like this, that gives an overall historical connection from the early persecutions of the Church that led to a bunker mentality to some of the more extreme elements in the Church today. Terrible Revolution, thought-provoking and meticulously researched, provides an in-depth analysis of the historical and cultural context, with a compelling exploration of the impact of apocalyptic beliefs on the LDS movement in America.
Blythe's work is divided into distinct sections, each addressing different aspects of the topic. He begins by delving into the roots of apocalyptic thinking within the LDS tradition, tracing its origins to the early nineteenth-century religious fervor that swept across the United States. Then intensified in LDS culture, fanned by the flames of government and vigilante persecution. Through his thorough examination of primary sources and historical accounts, Blythe expertly illustrates how apocalyptic expectations played a pivotal role in shaping the beliefs and practices of the early LDS.
One of the strengths of Terrible Revolution lies in Blythe's ability to provide a balanced and nuanced portrayal of the LDS movement. While acknowledging the remarkable achievements and contributions of the Church, he does not shy away from exploring the darker aspects of our history. Blythe confronts challenging topics head-on, including the Mountain Meadows Massacre and the controversial practice of polygamy, shedding light on the complexities and contradictions within the movement. If one has read much in religious history, the LDS experience with apocalyptic thought is not unique. It runs to varying degrees through all religious traditions. Terrible acts have been committed through religious motivated zealots throughout history.
The author's writing style is engaging and accessible, making Terrible Revolution an enjoyable read for both scholars and general readers interested in American religious history. He skillfully weaves together historical analysis with personal narratives and anecdotes. Blythe's extensive research is evident throughout the book. He draws from a wide range of sources, including diaries, letters, sermons, and contemporary accounts, to present a comprehensive picture of the LDS relationship with apocalypticism. The author's attention to detail and his meticulous documentation of sources contribute to the overall credibility and reliability of the work.
The last few chapters were among the best as he explored the more modern examples like John Pontius and others who share apocalyptic world views. In a real sense I feel bad for them and their inability to separate fact from fiction. The patter they follow is common. They feel they have had personal extraordinary manifestations or insights, they write or talk about them and create following and a revenue stream, they are counseled to stop, the sell more stuff and eventually find themselves out of the Church. I have seen the pattern too often. It all comes down to pride. The observant reader will note, that in the early days of the LDS leaders were often apocalyptic in their sermons, based largely on their experiences of being persecuted. Today, it is the self-proclaimed purveyor of “fantastic” experience or writings. Despite their following, they have zero support in their ideas from the official Church.
Christopher James Blythe's thorough research, balanced approach, and engaging writing style make this book an invaluable resource for anyone interested in understanding the role of apocalyptic beliefs within the early LDS movement. It is a captivating exploration of a complex subject and serves as a testament to Blythe's expertise and dedication as a historian.
June 24, 2025
Very well researched. This brought back some memories of the coming apocalypse of my childhood (still waiting). Is it just me or has the LDS church really slowed down on Lamanite talk and their being a key in the second coming? The early predictions were abundant. For example, that they would fight on the good guy side against a corrupt United States and later join the saints. Maybe that’s happening now with all Trump declaring war against day laborers. Also, I think a historical narrative shouldn’t shy away from things like the skin color curse. It was not mentioned, aside from a fundamentalist polygamist prophet saying Boyd K Packer’s skin would turn black in general conference. Also, maybe Mitt Romney was the one in the prophecy with the constitution hanging by a thread and no one listened? Anyways, tongue no longer in cheek, apologies to the author who wrote a fine and serious book.
November 23, 2020
200+ years worth of case study on what happens when revelation, political grievance, injustice and the amygdala run wild…
Context is important for this review. I spend a lot of time in and around a culture and people with one foot squarely in the here and now, the other seemingly in a perpetual state of anticipation and perhaps dread of impending apocalypse. For some, perhaps many of the same, the general state of the world is bad and trending irredeemable and degenerate. Identifying signs of the times I’d label merely another hobby if it weren’t so seemingly serious and maybe even debilitating. The reality of it all was made clear to me again very recently, in hearing about people that are seriously asking questions such as should they get married, sire children, even bother pursuing higher education and the like, all due to concerns about the world being an evil place on the verge of cataclysm. And of course, 2020 and all of its difficulties, and especially the U.S. November 2020 elections, seemingly have people seeing literal fulfillment of prophecy, on both sides of the aisle.
As a frequent traveler – developing world traveler at that – avid reader and student of history and cultures, and fan of authors like Rosling (Factfulness) and Pinker, I’ve frequently found myself looking on in puzzlement, wondering inside, what reality are people living in? By so many quantifiable metrics – life expectancy, infant mortality, major crime trends, poverty reduction, wars, quality of life, equal rights, and so many more – the world has never in its history been in a better state. Why the apocalyptic-loving/fearing disconnect here locally, and what is the history behind it?
I’ve read enough early Christian history to have been made familiar with the many instances of political persecution as facilitator of apocalyptic prophecy and declarations, and of subsequent, repeated episodes of apocalypse delayed to a future time. What about in the present day, or as our modern epoch is referred to locally, this last dispensation? Unlike another reviewer, I wanted to read every last prophecy, apocalyptic claim, dream, warning, rumor and the like, in detail. Indeed, I wanted the laundry list, a deep dive, wanted to know about each latter-day claim of the world ending within a year or two in all its lurid, grizzly glory. That’s what I expected going into this book, and the author provided just that, all in under 300 fairly easily-read pages.
I will admit to being initially disappointed, not with the pace and prose as much as the content, as the first 25 percent read to me more as a general history of the Church rather than that of early LDS apocalyptic history – my hardcopy mostly devoid of notations is a visual representation of my disappointment. However, following the martyrdom of Joseph Smith, the Saints’ radicalism, rejection, persecution, and apocalypticism really pick up, as did my note taking, and it became difficult to put the book down.
The post-Nauvoo accounting into exile in the mountain west is particularly good, being replete with recriminations, prophecy and vengeance, incorporating themes of the gathering of Israel, the latter-day gathering and building of Zion in America, the United States as evil, Babylon, led by the devil, and bound for repeated, imminent destruction, the importance of Native American redemption, the role of temple worship in Mormon identity and security, the grand arc of the designs of God, physical and geographic sacred spaces, Gadiantons and wandering Nephites, political intrigue, apocalyptic forgery, centering heavenly timelines and important events in the intermountain west, institutional shift from anti-government to patriot, 1891 and White Horse end-of-time prophecy, and much more. This is a sampling of the breadth and variation of content that is entered into in each chapter, in all wonderful, highly-charged, eyebrow-raising detail.
If one has heard a latter-day end-time prophecy, the origins and truth of the same are sure to be found in these pages. Rumors, something heard in a seminary class, neighborhood groups gathering, the background and clarification are probably all in here too. For this reader the primary takeaway was that people and prophets have been interpreting the stars and forecasting imminent destruction for thousands of years, anciently, modernly. Political strife, persecution, suffering, making sense of one's or a group's circumstances, identity building, cultural cohesion and more have long been influential to varying degrees on revelation. For every Civil War prophecy there are plenty of others that make one say, came and went, and we’re all still here and doing pretty well. Live righteously and justly, in the here and now, grateful for every day and blessing, prepared for any eventuality temporal or spiritual...and leave the future to take care of itself.
Context is important for this review. I spend a lot of time in and around a culture and people with one foot squarely in the here and now, the other seemingly in a perpetual state of anticipation and perhaps dread of impending apocalypse. For some, perhaps many of the same, the general state of the world is bad and trending irredeemable and degenerate. Identifying signs of the times I’d label merely another hobby if it weren’t so seemingly serious and maybe even debilitating. The reality of it all was made clear to me again very recently, in hearing about people that are seriously asking questions such as should they get married, sire children, even bother pursuing higher education and the like, all due to concerns about the world being an evil place on the verge of cataclysm. And of course, 2020 and all of its difficulties, and especially the U.S. November 2020 elections, seemingly have people seeing literal fulfillment of prophecy, on both sides of the aisle.
As a frequent traveler – developing world traveler at that – avid reader and student of history and cultures, and fan of authors like Rosling (Factfulness) and Pinker, I’ve frequently found myself looking on in puzzlement, wondering inside, what reality are people living in? By so many quantifiable metrics – life expectancy, infant mortality, major crime trends, poverty reduction, wars, quality of life, equal rights, and so many more – the world has never in its history been in a better state. Why the apocalyptic-loving/fearing disconnect here locally, and what is the history behind it?
I’ve read enough early Christian history to have been made familiar with the many instances of political persecution as facilitator of apocalyptic prophecy and declarations, and of subsequent, repeated episodes of apocalypse delayed to a future time. What about in the present day, or as our modern epoch is referred to locally, this last dispensation? Unlike another reviewer, I wanted to read every last prophecy, apocalyptic claim, dream, warning, rumor and the like, in detail. Indeed, I wanted the laundry list, a deep dive, wanted to know about each latter-day claim of the world ending within a year or two in all its lurid, grizzly glory. That’s what I expected going into this book, and the author provided just that, all in under 300 fairly easily-read pages.
I will admit to being initially disappointed, not with the pace and prose as much as the content, as the first 25 percent read to me more as a general history of the Church rather than that of early LDS apocalyptic history – my hardcopy mostly devoid of notations is a visual representation of my disappointment. However, following the martyrdom of Joseph Smith, the Saints’ radicalism, rejection, persecution, and apocalypticism really pick up, as did my note taking, and it became difficult to put the book down.
The post-Nauvoo accounting into exile in the mountain west is particularly good, being replete with recriminations, prophecy and vengeance, incorporating themes of the gathering of Israel, the latter-day gathering and building of Zion in America, the United States as evil, Babylon, led by the devil, and bound for repeated, imminent destruction, the importance of Native American redemption, the role of temple worship in Mormon identity and security, the grand arc of the designs of God, physical and geographic sacred spaces, Gadiantons and wandering Nephites, political intrigue, apocalyptic forgery, centering heavenly timelines and important events in the intermountain west, institutional shift from anti-government to patriot, 1891 and White Horse end-of-time prophecy, and much more. This is a sampling of the breadth and variation of content that is entered into in each chapter, in all wonderful, highly-charged, eyebrow-raising detail.
If one has heard a latter-day end-time prophecy, the origins and truth of the same are sure to be found in these pages. Rumors, something heard in a seminary class, neighborhood groups gathering, the background and clarification are probably all in here too. For this reader the primary takeaway was that people and prophets have been interpreting the stars and forecasting imminent destruction for thousands of years, anciently, modernly. Political strife, persecution, suffering, making sense of one's or a group's circumstances, identity building, cultural cohesion and more have long been influential to varying degrees on revelation. For every Civil War prophecy there are plenty of others that make one say, came and went, and we’re all still here and doing pretty well. Live righteously and justly, in the here and now, grateful for every day and blessing, prepared for any eventuality temporal or spiritual...and leave the future to take care of itself.
February 9, 2025
I got this to try and understand cultural aspects of the family I grew up in. My mom’s side is just dripping with all of this, vernacular prophecies, dreams and visions, conspiracy, distrust of government, apocalypticism, dualism. Even obsession with NDEs. Ironically, my maternal grandfather was like this too, but he was Protestant.
This perfectly illustrates the how, and the repeating patterns that solidified that how. But I’m still stewing on the why, at least in my family. In my experience, I feel like it’s a mixture of elitism, a short cut (or maybe the only way they know how to begin with?) to community / relationships by way of “town crier.” A way to be in “fear” and also obsessed with the future instead of present in reality and the chemical payoffs that come with it. All while looking like you’re also someone of “faith.”
This perfectly illustrates the how, and the repeating patterns that solidified that how. But I’m still stewing on the why, at least in my family. In my experience, I feel like it’s a mixture of elitism, a short cut (or maybe the only way they know how to begin with?) to community / relationships by way of “town crier.” A way to be in “fear” and also obsessed with the future instead of present in reality and the chemical payoffs that come with it. All while looking like you’re also someone of “faith.”
October 7, 2020
I apparently am not the audience for this book, so it may be a work of greatness and I just am not the person to appreciate it. The author documents in mind-numbing detail the teachings of early Latter-day Saint prophets and the unofficial beliefs of lay members about the punishment that was going to come to the United States because of its persecution of the early Latter-day Saints and its failure to redress their grievances. When the Saints fled to the safety of the Rocky Mountains, some of the hard feelings understandably persisted, what with remembered sufferings, federal marshals tracking and imprisoning polygamists, Johnston's Army invading the territory, and so on. But when Utah gained statehood and into the twentieth century, the official antagonism to the previous actions of the United States with regard to the Mormon pioneers was moderated, Latter-day Saints became known for their patriotism and conservatism, and we even had an insert in the Reader's Digest and a Mormon Moment there for awhile around the time Mitt Romney was running for President.
Blythe's point seems to be that even though the official Church position on the apocalyptic future destruction to come to the United States has moderated a great deal, perhaps even disappeared, there are non-Latter-day Saint fundamentalists and some members who continue to treasure the idea that the country hasn't paid its dues the way it's going to. The author seems to think that the Church leadership is repressing this train of thought (because it is--things change; prophecies get fulfilled in ways we may not recognize) and that it is important that there are some folks repeating early prophecies, now mostly as a commentary on how the "liberals" are trying to send the country to hell, and that is of significance.
I quit reading this book about halfway in because it just seemed to drag so much. And more, because I get frustrated with researchers who seem to take delight in, or at least think noteworthy, the idea that when the prophets of a Church that is receiving continuing revelation (that being essential to the enterprise) announce a new policy or no longer emphasize something that had a real moment in the sun for a while, there are still people who think the old ways are the true ways and don't want to change their thinking or who find new interpretations so they can stick to the old program. They may even think that the prophets are just being politically correct, so that those who are secretly in cahoots with the thinking of some mysterious inner circle are the ones with the true knowledge that things haven't really changed at the level of what Jesus Christ and the prophets mean for members to do. The idea that the publicly announced and preached teachings of the prophets of The Church of Jesus Christ of Latter-day Saints are not really the will of God is a fallacy, at least. That doesn't mean things will never change or that all questions have been answered--Church practices change; doctrines do not; sometimes it's hard for us to know the difference so we have to keep listening and trusting God. The notion that the prophets are only appeasing the complainers is faithless; it also came up when the Church stopped solemnizing plural marriages, when the priesthood was extended to all worthy male members, and more recently, when leaders started talking in more detail about women's roles in the Church and home and their (our) priesthood authority in connection with temple covenants.
Editorially, this books springs from the author's dissertation, and no smidgen of research apparently could be omitted from the resultant book--a common failing, no matter how much it involves the reader in redundant minutiae. The author helpfully summarizes the whole book at the beginning and later after each section, so I do admire his organizational skills in helping the reader along and making transitions. His overuse of "[sic]" in quotations was highly irritating--better to quote the misspellings and insert a correction in brackets preceded by sic only when a reasonably intelligent reader would have trouble following. Or standardize all the spelling and tell the reader that's what you did.
I make no guesses about the author's faith; after all, you have to write your dissertation about something and documenting this stuff might make a difference as a collection of carefully researched itemizations. But why this would be a popular or important read for those of us usually interested in Latter-day Saint history is beyond me. Could be me that has the problem.
Blythe's point seems to be that even though the official Church position on the apocalyptic future destruction to come to the United States has moderated a great deal, perhaps even disappeared, there are non-Latter-day Saint fundamentalists and some members who continue to treasure the idea that the country hasn't paid its dues the way it's going to. The author seems to think that the Church leadership is repressing this train of thought (because it is--things change; prophecies get fulfilled in ways we may not recognize) and that it is important that there are some folks repeating early prophecies, now mostly as a commentary on how the "liberals" are trying to send the country to hell, and that is of significance.
I quit reading this book about halfway in because it just seemed to drag so much. And more, because I get frustrated with researchers who seem to take delight in, or at least think noteworthy, the idea that when the prophets of a Church that is receiving continuing revelation (that being essential to the enterprise) announce a new policy or no longer emphasize something that had a real moment in the sun for a while, there are still people who think the old ways are the true ways and don't want to change their thinking or who find new interpretations so they can stick to the old program. They may even think that the prophets are just being politically correct, so that those who are secretly in cahoots with the thinking of some mysterious inner circle are the ones with the true knowledge that things haven't really changed at the level of what Jesus Christ and the prophets mean for members to do. The idea that the publicly announced and preached teachings of the prophets of The Church of Jesus Christ of Latter-day Saints are not really the will of God is a fallacy, at least. That doesn't mean things will never change or that all questions have been answered--Church practices change; doctrines do not; sometimes it's hard for us to know the difference so we have to keep listening and trusting God. The notion that the prophets are only appeasing the complainers is faithless; it also came up when the Church stopped solemnizing plural marriages, when the priesthood was extended to all worthy male members, and more recently, when leaders started talking in more detail about women's roles in the Church and home and their (our) priesthood authority in connection with temple covenants.
Editorially, this books springs from the author's dissertation, and no smidgen of research apparently could be omitted from the resultant book--a common failing, no matter how much it involves the reader in redundant minutiae. The author helpfully summarizes the whole book at the beginning and later after each section, so I do admire his organizational skills in helping the reader along and making transitions. His overuse of "[sic]" in quotations was highly irritating--better to quote the misspellings and insert a correction in brackets preceded by sic only when a reasonably intelligent reader would have trouble following. Or standardize all the spelling and tell the reader that's what you did.
I make no guesses about the author's faith; after all, you have to write your dissertation about something and documenting this stuff might make a difference as a collection of carefully researched itemizations. But why this would be a popular or important read for those of us usually interested in Latter-day Saint history is beyond me. Could be me that has the problem.
November 17, 2020
I really enjoyed this book. Perhaps it was also that I was reading it in the runup to the 2020 US presidential election, but it seemed certainly apropos to the times we live in, what with COVID, anarchy in the streets, riots, protests, and a wanna-be fascist in the white house.
Blythe does a great job of showing Latter-day Saint apocalypticism from its nascent forms in the early Church of Jesus Christ of Latter-day Saints to its more contemporary forms. He shows how there has always been tension between the leadership of the church and the lay "prophets" who have their own visions that sometimes compete with the institutional church. The history shows that early LDS leaders were more fond of speaking in apocalyptic terms, particularly in the Utah era after Joseph Smith's martyrdom and during the persecutions for polygamy, but as Utah gained statehood and as the church grew in size, the apocalyptic rhetoric became less pronounced, and now is generally frowned upon and even discouraged. The tensions between the leadership and the membership of the church, of integration into society vs. being a peculiar people, and of the various changes in time and situations that the church found itself in are all subjects that apocalypticism can address, and this book helps illuminate all of those various conflicts within the history of the church.
What I found disappointing was that the book gave short shrift to the 20th and 21st centuries, covering them both basically in just the last chapter. I would love to see more detailed analyses of Latter-day Saint apocalypticism during those years. Blythe hit the high points and gave the broad strokes, but I wanted more. Maybe that was because I saw one of my favorite seminary teachers post a video on FB the week after the 2020 presidential election (as I was reading that very chapter in this book) that hit on many of the things that Blythe identifies as common to apocalyptic visions. I wanted more analysis of apocalypticism in the world of social media, where a youtube video can garner millions of views in a way that the most robust pamphleteer from the 19th century wouldn't have even dreamed of, but sadly this book did not have that.
It still gets 5 stars. Blythe shows that the things I watched in that absurd youtube video from my old seminary teacher (who should know better!) have in large part been with the church since its founding. Though I wanted the book to deal more with the current iteration(s) of apocalypticism, the detailed history of older versions of it shed much light on things I have been seeing currently on my FB feed.
The more things change, the more they stay the same, I guess. I don't know whether to be relieved or depressed by that.
Blythe does a great job of showing Latter-day Saint apocalypticism from its nascent forms in the early Church of Jesus Christ of Latter-day Saints to its more contemporary forms. He shows how there has always been tension between the leadership of the church and the lay "prophets" who have their own visions that sometimes compete with the institutional church. The history shows that early LDS leaders were more fond of speaking in apocalyptic terms, particularly in the Utah era after Joseph Smith's martyrdom and during the persecutions for polygamy, but as Utah gained statehood and as the church grew in size, the apocalyptic rhetoric became less pronounced, and now is generally frowned upon and even discouraged. The tensions between the leadership and the membership of the church, of integration into society vs. being a peculiar people, and of the various changes in time and situations that the church found itself in are all subjects that apocalypticism can address, and this book helps illuminate all of those various conflicts within the history of the church.
What I found disappointing was that the book gave short shrift to the 20th and 21st centuries, covering them both basically in just the last chapter. I would love to see more detailed analyses of Latter-day Saint apocalypticism during those years. Blythe hit the high points and gave the broad strokes, but I wanted more. Maybe that was because I saw one of my favorite seminary teachers post a video on FB the week after the 2020 presidential election (as I was reading that very chapter in this book) that hit on many of the things that Blythe identifies as common to apocalyptic visions. I wanted more analysis of apocalypticism in the world of social media, where a youtube video can garner millions of views in a way that the most robust pamphleteer from the 19th century wouldn't have even dreamed of, but sadly this book did not have that.
It still gets 5 stars. Blythe shows that the things I watched in that absurd youtube video from my old seminary teacher (who should know better!) have in large part been with the church since its founding. Though I wanted the book to deal more with the current iteration(s) of apocalypticism, the detailed history of older versions of it shed much light on things I have been seeing currently on my FB feed.
The more things change, the more they stay the same, I guess. I don't know whether to be relieved or depressed by that.
May 24, 2021
I LOVED this book. Jam-packed with fascinating details and anecdotes and visions and folklore from church leaders and every-day members, woven together to share a compelling narrative about the shifting place of apocalyptic thinking/visions/prophecy among Latter-day Saints. I really appreciated the way that Blythe brings in the perspective of members outside of the church hierarchy, using a folklore sort of approach to studying Mormonism (something I would LOVE to see more of on a whole host of topics!).
I knew some of the broad strokes of what Blythe discusses, but many of these details and the context surrounding them were new to me. I was also struck by the largely untapped potential in many of these early apocalyptic Mormon visions for horror/thriller/genre Mormon fiction today (and may play with some of that imagery myself).
A rigorously researched and documented, highly engrossing read. Strongly recommend this!
I knew some of the broad strokes of what Blythe discusses, but many of these details and the context surrounding them were new to me. I was also struck by the largely untapped potential in many of these early apocalyptic Mormon visions for horror/thriller/genre Mormon fiction today (and may play with some of that imagery myself).
A rigorously researched and documented, highly engrossing read. Strongly recommend this!
March 3, 2025
Terrible Revolution by BYU Professor, Christopher James Blythe – It’s a moral failing that so many people focus upon, and root for, the end of days. Much of Christianity has apocalyptic and fundamentalist strains that seem hell-bent upon focusing upon the end of the world while ignoring the main body of Jesus’ words. Jesus more often spoke about our moral responsibilities for today rather than predicted eschaton that, time after time after time never comes. Even when the New Testament was being canonized, most people don’t know that the book of Revelation almost didn’t make to cut to be included in the New Testament for this very reason. Jesus told us that: the Kingdom of God is here and now ... always has been. This book was a exhaustive/exhausting review of the topic but I expected much more by way of Oxford University Press.
September 19, 2024
Wow. I quite enjoyed this book. Note: I listened to it on Spotify Premium. The tone of the voice in the book is not so favorable to Latter-day Saints. It's a "I can't believe they all buy this crap" tone of voice. Nevertheless, the book is fascinating. As a Latter-day Saint, I found it very well researched and very honest. It covered every critical quote and prophesy, including the direct instruction of how the saints are instructed to judge prophecy, which instruction should obviously be applied to this book. The book covers some history of LDS fundamental groups that I found interesting. Also, the book delves into sources of some number of prophecies that I had heard before but doubted. I feel more justified in doubting them now that I have a more clear picture on their origin.
April 7, 2021
I was excited about finally understand the weird prophesies I hear about from time to time. I think I did accomplish that goal. Chapter three was gruesome and hard to read, then disturbing when I got to chapter 5 and realized that many today are believing in very similar stories. This book helped clear up for me why so many people seem to think they are walking to Missouri. I was a glad I had a discussion group to talk to about the stories in this book.
January 26, 2024
It is impossible to gain a comprehensive understanding of Latter-day Saint history without recognizing the context of Mormon apocalypticism and folklore in the lives of the leaders and laity. Blythe’s book provides an in-depth overview of those teachings and traditions from the very earliest days of The Church of Jesus Christ of Latter-day Saints to the most recent examples found in modern prepper movements.
January 19, 2021
Exhaustively researched yet still engaging and readable. A very timely look at the history of Mormon apocalyptical tradition. Especially valuable was the layperson’s perspective. Overall a fascinating overview of the history of the Mormon movement with many historical gems scattered throughout.
March 16, 2021
Fascinating history - helped me make some connections, learned a lot.
June 25, 2022
"Terrible Revolution" will be of most interest to two groups: Mormons with a reasonable grasp of the church's general history and thought history, and scholars of American religion. Others may certainly enjoy portions of the volume, but this is a slow and academic study that requires some niche interests to appreciate.
Blythe's study is, in my view, essential. Much 21st century American turmoil is driven in part by unswerving politico-religious devotion to ideas that 19th century Mormonism did not invent, but which it fervently fostered and transmitted into the present day: religious separatism, gathering, destructions awaiting the wicked in the last days, the association of the United States government with wickedness, and the conviction that God condones and encourages violent opposition to the oppressiveness of government. "Terrible Revolution" is the story of where these themes originated, at least within Mormonism," and how prophecy enthusiasts have reimagined them to fit into changing global circumstances as such shifts prove contemporary understandings of the themes untenable.
Understanding the origination and evolution of these apocalyptic themes can help us better understand those who weaponize and wield them today. It can help thoughtful members of the Church of Jesus Christ of Latter-day Saints sift through "doctrine," tradition, history, and culture and more ably distinguish the essential from the spurious. I'm a firm believer that knowledge is power, and both Mormons and non-Mormons will finish this book with a much clearer picture of why preppers and survivalists are the way the are, which I think helps us be better advocates of wisdom, moderation, sympathy, and care in religious as well as secular matters.
Blythe's study is, in my view, essential. Much 21st century American turmoil is driven in part by unswerving politico-religious devotion to ideas that 19th century Mormonism did not invent, but which it fervently fostered and transmitted into the present day: religious separatism, gathering, destructions awaiting the wicked in the last days, the association of the United States government with wickedness, and the conviction that God condones and encourages violent opposition to the oppressiveness of government. "Terrible Revolution" is the story of where these themes originated, at least within Mormonism," and how prophecy enthusiasts have reimagined them to fit into changing global circumstances as such shifts prove contemporary understandings of the themes untenable.
Understanding the origination and evolution of these apocalyptic themes can help us better understand those who weaponize and wield them today. It can help thoughtful members of the Church of Jesus Christ of Latter-day Saints sift through "doctrine," tradition, history, and culture and more ably distinguish the essential from the spurious. I'm a firm believer that knowledge is power, and both Mormons and non-Mormons will finish this book with a much clearer picture of why preppers and survivalists are the way the are, which I think helps us be better advocates of wisdom, moderation, sympathy, and care in religious as well as secular matters.
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