Seminal events in history are sometimes so small that their significance only becomes apparent with the passage of time.  The “Worlds of Joseph Smith” Symposium that took place May 6 and 7 at the Library of Congress in Washington, D.C. may become one of those pivotal moments in the developing history of The Church of Jesus Christ of Latter-day Saints as it defines and positions itself in the 21^st century.

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The Library of Congress

For the world to see and record, the symposium put Joseph Smith and the Church under a microscope.  Distinguished scholars from a variety of disciplines and faiths came to analyze the many dimensions and contributions of the Mormon prophet.  Through an academic exploration of his personal history as well as the etiology and significance of church doctrine, they hoped to determine Joseph Smith’s place within the framework of the world’s major religions. But more importantly, they probed the issue of divine revelation: Does God still speak to mankind through a prophet and was Joseph Smith such a prophet?

These questions are at the crux of the beliefs and doctrine of The Church of Jesus Christ, so presenters focused their attention on the man who called himself a “prophet, seer, and revelator.” Panels of scholars examined Joseph Smith from five “worlds” or perspectives: in his own time, in his recovery of past worlds, in his personal world, in his challenge to the theological world, and in his establishment of a global religion. 

Display cases featured archival books and documents relating to these divisions.  Included was the earliest printed Mormon document — a proof sheet of the title page for the Book of Mormon — plus a facsimile of the original dictated manuscript of the Book of Mormon, and first editions of the Book of Mormon and Doctrine and Covenants.  Portraits of the prophet and his death mask were displayed in windows outside the auditorium.

 
The Prophet Joseph was discussed from five general perspectives, with
attendees from at least three continents.

Co-sponsored by Brigham Young University and the Library of Congress, this forum allowed scholars in theology, history, ancient scripture, philosophy, literature, and archeology to present research and ideas on the rich and often controversial texture of Joseph Smith’s life and legacy.   There were no theological proclamations or presentations of radical new research.  Instead, what made this conference noteworthy was not only the caliber of the scholars invited to participate, but also the nature and venue of the event itself. 

That such a respected group of LDS and non-LDS scholars would gather to elevate the level of discourse about the Mormon prophet was unusual, and it demonstrates his significance as an historical and religious figure.  That it was held in the heart of the nation’s capital in a public venue at such a respected repository of knowledge gives substance to the expanding national and international dialogue about this complex man, known by millions of Latter-day Saints as a prophet of God who restored the primitive church of revelation and authority.

Elder Dallin H. and Kristin Oaks

Featured speakers included Elder Dallin H. Oaks of the Quorum of the Twelve Apostles.  Other speakers were educators and researchers from Brigham Young University, Columbia University, Fuller Theological Seminary, the University of Durham in England, Pepperdine University, Roanoke College, the University of Richmond, the University of Illinois at Chicago, Indiana University/Purdue University at Indianapolis, and one independent biblical scholar from England.  Although the original scope of the event was a small celebration and dialogue among scholars to commemorate Joseph Smith’s bicentennial year, overwhelming public interest prompted planners to provide as much public and media access as possible. 

People from around the country filled the 500-seat Coolidge Auditorium for all five sessions, and the proceedings reached many more by a live feed from BYU NewsNet. (The Library of Congress noted that they had a record number of hits on their website about the event.) Many had read about the event in Meridian or the Church News, while others, like Nikolay Shaburov, director of the Center of Religious Studies at the Russian State University for the Humanities in Moscow, was one of several invited guests. Also in the audience were Marlin K. Jensen, the Church historian and member of the Seventy; Cecil O. Samuelson, President of Brigham Young University; Michael Leavitt, Secretary of the U.S. Department of Health and Human Services; Senator Gordon Smith of Oregon: Susan Tanner, General Young Women’s President; Ralph W. Hardy, Jr., Area Authority Seventy; and M. Kenneth Bowler, Director of International and Government Affairs for the Church.

Audio and video archives of the event are available at http://www.lds.org as of May 12, 2005.  A publication of conference proceedings under the joint auspices of the Library of Congress and BYU will be available in the spring of 2006 at http://byustudies.byu.edu.

Issues and Discussions

According to John W. Welch, professor of law at BYU and founder of the Foundation for Ancient Research and Mormon Studies (F.A.R.M.S.), the event was an opportunity to consolidate ideas and research about Joseph Smith for the past 200 years.  This included exploring the very definition of history, plus a chance to compare the methodologies and conclusions of various biographers of the prophet.  

John W. Welch and Elder Dallin H. Oaks

Joseph Smith’s influence as a leader of a new religious movement was so encompassing that Jan Shipps, professor emeritus of history and religious studies at Indiana University/Purdue University at Indianapolis, commented that “the Mormon prophet was absolutely central to the creation of virtually all of the dimensions of Mormonism.”

Many have tried to understand Joseph Smith in terms of his 19-century roots, an era conflicted between romantic and rational ideals, and one in which other restorationist, millennial, and revivalist movements flourished.  A central issue was whether Joseph Smith was merely a product of his times or something far more; the man that emerged from the lectures fascinates us because he seems rooted in, yet outside of, his own century.  Richard L. Bushman, professor emeritus of history at Columbia University, believes that the mind of the prophet “ranged far beyond his own time and place, and we will have to follow if we are to understand.  A small history will not account for such a large man.”

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Richard L. Bushman, Professor Emeritus of History, Columbia University

Themes in the talks of both LDS and non-LDS presenters included: 

• Does Joseph Smith’s claim of receiving divine revelation challenge Christian religious tradition?
• Should scholars take a broad or a narrow view of Joseph Smith and his times?  Was he a national figure or a transnational one?
• Was he the epitome or the antithesis of Enlightenment ideals?
• Were his ideas and methods unique and how did he compare to other restorationist figures such as Alexander Campbell?
• What was the impact of Joseph Smith’s physical, financial, social, religious, political, and geographic environment — his so-called Yankee upbringing — on his personal and religious development?
• How did that prepare him for his role as the leader of a restored church and what were his unique contributions to theology?  
• How does the development of LDS Church doctrine relate to the development of        Joseph Smith as a prophet — and vice-versa? 
• Why do many Christian churches have difficulty with the LDS belief that their church is Christian also? 
• What is the global significance of a religion that believes in continued divine        revelation — an open canon — and the need for a priesthood imbued with divine authority? 
• What is the position of the Church today compared to established world religions and other newly formed religions?  Is it now, or is it becoming, a world religion? 
• Do the Church’s American roots help or hinder its proselytizing efforts?
• Does Old Testament history fit into the context of Book of Mormon history? Is there archeological evidence for the teachings of the LDS Church?

By using a format that allowed Joseph Smith to be viewed through different worlds, Welch believes the prophet becomes a compelling historical and religious figure. “Whatever perspective people may have of Joseph Smith,” he said, “and whether or not they like or agree with everything he said, they can’t ignore him.”

A Model for Sincere Inquiry

But there was something more afoot at this symposium than the mere exchange of ideas and hypotheses.  The congenial process of inquiry, assertion, and response was also striking. The sometimes pointed but respectful exchange of ideas and positions among the presenters is a model for discussions about the Church and Joseph Smith by any group of people, LDS and non-LDS alike. Such a considered approach to honest inquiry about another’s beliefs furthers goodwill between Church members and those of other faiths, plus it enhances a deeper understanding of complicated issues.  

Panel members clearly respected each other as seekers of truth, even though their academic and spiritual journeys took them to different places and conclusions.   As scholars and researchers, they sought objective analysis, although such academic events present a challenge not to come across as either a Mormon apologist or a Mormon baiter. 

The collegial attitude of the conference was not lost on the audience.  Church members Tom and Jo Bay of Riverside, California, said they “loved the spirit and intellectual respect everyone had for the Prophet Joseph, and the consideration they showed each other as professionals.”  Many LDS visitors thought the symposium also helped present a more balanced view of what church members actually believe.  Those who were not LDS saw things through a different lens. Wayne Hudson, director of Religion, Ethics, and Governance at Griffith University in Brisbane, Australia, attended the conference to prepare for another Joseph Smith Symposium in Sydney, Australia, in May 2006.  Though he is not LDS, he said he felt “the spirit of the Lord was active” during the proceedings, and he was pleased to see that the Church was so open to discussion.  “Latter-day Saints opened their hearts to what outsiders had to say, a good sign of things to come.”

LDS panelists welcomed the opportunity to enhance or correct public perceptions about Joseph Smith. For a church that suffered not only persecution but also marginalization in its beginnings, the honor of being asked to participate in such a public forum is profound.  Almost 167 years ago, Joseph Smith traveled to Washington to petition President Van Buren on behalf of church members who sought federal remuneration for the forced abandonment of their lands in Missouri.  Despite reviewing many affidavits of wrong doing, President Van Buren offered no help, indicating that he had no desire to draw the ire of the “whole state of Missouri.”

Against this historical backdrop, there is the inevitable sense of irony that this same Joseph Smith — his life, his times, and his contributions — is the subject of academic research and analysis in the bicentennial year of his birth and in the very city that turned him away. Among the panelists, there was agreement on at least one thing: the message and mission of Joseph Smith challenged the religious traditions of his 19^th-Century world just as they continue to do today, and that to understand the man is to gain new insight  into the continuing impact of Latter-day Saints in the 21^st Century.

Symposium Format and Goals

The Joseph Smith Symposium was one of many similar events that the Library of Congress periodically sponsors to encourage scholarly discussions on interesting topics and people.  It is the largest library in the world and the only one that still collects from sources around the globe.  James H. Hutson, chief of the manuscript division, believes that Joseph Smith directly affected the history of America, so he wanted “an intellectual feast,” whereby people would “be informed by a group of distinguished scholars exactly how the church, founded by Joseph Smith, evolved from a small, persecuted band to a major religion influential in the United States and the world.” 

Hutson, who worked with BYU and Professor Welch to organize the event and develop the displays, called this an “excellent sponsorship.”

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James H. Hutson, Chief of Manuscript Division

Although Hutson said the archive has large holdings on the LDS church, the committee discovered documents in preparing for the symposium that had not been catalogued and which scholars had not known about.  Other members of the committee included Robert Millet, professor of ancient scripture at BYU (and the one who first broached the idea to the University), and Professor Bushman.  At each session, one scholar presented a paper and three panelists responded.  As Welch explained, the purpose was “not to create an orchestrated outcome, but to let individual scholars speak with their own voice from their own point of view.”

Overview of the Sessions

Richard E. Turley, Jr., managing director of the LDS Family and Church History Department, moderated the first session, Joseph Smith in His own Time.  Professor Bushman presented “Joseph Smith’s Many Histories” to a panel that included Robert V. Remini, professor emeritus of history and humanities at the University of Illinois at Chicago; Richard T. Hughes, professor of history at Pepperdine University; and Grant Underwood, professor of history at BYU. 

In the second session, Joseph Smith and the Recovery of Past Worlds, the moderator was Noel B. Reynolds, professor of political science at BYU.  Terryl L. Givens, professor of English at the University of Richmond presented his thoughts on “Joseph Smith: Prophecy, Process, and Plentitude.”  Panelists included Margaret Barker, independent biblical scholar from England; John E. Clark, director of the New World Archeological Foundation at BYU; and Professor Welch.

 Session three, Joseph Smith in a Personal World, was a more relaxed evening featuring Elder Oaks and conducted by Bruce L. Olsen, managing director of the Church Public Affairs Department.  President Samuelson introduced Elder Oaks, who discussed revelation as “the key to the uniqueness of Joseph’s Smith’s message” as well as the key to understanding the scriptures.  Soloist Barbara Cramer sang “Joseph Smith’s First Prayer,” accompanied by Maria Dixon; both are from the McLean Virginia Stake.   Elder Oaks’ daughter, accomplished violinist and recording artist Jenny Oaks Baker performed “A Poor Wayfaring Man of Grief.”

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Panel from Session 4

In session four, Joseph Smith Challenges the Theological World, David L. Paulsen, professor of philosophy at BYU, spoke on ways that “Joseph Smith Challenges the Christian Theological World.”  Andrew C. Skinner, dean of religious education at BYU, moderated the session and introduced the panel:  Richard J. Mouw, president of Fuller Theological Seminary; Randall H. Balmer, professor of religious studies at Columbia University; and Professor Millet.

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Panel from Session 5

Jill Mulvay Derr moderated the final session, Joseph Smith and the Making of a Global Religion.  She is an associate professor of church history and managing director of the Joseph Fielding Smith Institute for Latter-day Saint History. Douglas J. Davies, professor of religious studies at the University of Durham in England, presented his thoughts on “World Religion: Dynamic and Constraints.”  Responders were Gerald R. McDermott, professor of religion at Roanoke College; Professor Shipps, and Roger R. Keller, professor of church history and doctrine at BYU. 

More details about the Library of Congress symposium sessions will be coming in future articles on Meridian.     

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