A Review of Marjorie Newton, Southern Cross Saints: The Mormons in Australia, foreword by Lawrence Foster (xiii-xv). (Laie, HI: Institute for Polynesian Studies, 1991). xxvi+283 pp., with a glossary of Latter-day Saint Terms (257–59), Bibliography (261–71), Index (273–83). Softcover (out of print, but copies are still available).
Abstract: This is a survey of Marjorie Newton’s account of Latter-day Saints in Australia which identifies the roots of her agenda — that is, what she was striving to accomplish in her first book in 1991 (and the other related essays) which she published before turning her attention to a criticism of the faith of Māori Latter-day Saints, first in 1998 and then in 2014. Midgley locates in her early publications on the Saints in Australia early signs of her controlling cultural Mormon agenda and hence how and why she insists that there has been a trampling of the Māori culture by what she considers a Mormon version of American cultural imperialism.
Review of Robert Joseph, “Intercultural Exchange, Matakite Māori and the Mormon Church,” in Mana Māori and Christianity, ed. by Hugh Morrison, Lachy Paterson, Brett Knowles and Murray Rae (Wellington, New Zealand: Huia Publishers, 2012), pp. 43–72;1 and of Selwyn Kātene, ed, Turning the Hearts of the Children: Early Māori Leaders in the Mormon Church (Wellington, New Zealand: Steele Roberts Publishers, 2014). 231 pp. Glossary (pp. 220–22), Index (pp. 223–31). N.Z. $39.99.2
Abstract: Dr. Robert (Rob) Joseph’s essay on Māori matakite (seers) is described and assessed, along with the contents of a book, edited by Dr. Selwyn Kātene, consisting of essays on twelve nineteenth-century Māori Latter-day Saint “leaders.” All these essays are indications that Māori scholars are setting out and defending the Māori Latter-day Saint narrative. These essays also make available to future generations the stories of some of the Māori who subsequently helped set in place a Māori community of Latter-day Saints in Aotearoa (now the official Māori name for all of New Zealand rather than merely the name for the North Island). One crucial fact is that there were divine special revelations to Māori seers that opened the way for the message brought to them by Latter-day Saint missionaries. These essays will help Māori Saints (and others) remember and honor earlier encounters with the divine that yielded what was for at least a hundred years primarily a Māori community of Saints in New Zealand. Continue reading
Review of Lofte Payne. Joseph Smith the Make-Believe Martyr: Why the Book of Mormon Is America’s Best Fiction. Victoria, BC, Canada: Trafford Publishing, 2006. xxi + 331 pp., with appendix and index. $23.10 (paperback).
Abstract: The faith of Latter-day Saints is rooted in Joseph Smith’s recovery of the Book of Mormon, which presents itself as an authentic ancient text and divine special revelation. Book-length efforts to explain away these two grounding historical claims began in 1834, and have never ceased. They are often the works of disgruntled former Saints. In 1988 Loftes Tryk self-published an amusing, truly bizarre, seemingly countercult sectarian account of the Book of Mormon. In 2006, now under the name Lofte Payne, he again opined on Joseph Smith and the Book of Mormon. He discarded the notion that Joseph Smith was a demon. He now claims that the Book of Mormon was Joseph’s sly, previously entirely unrecognized covert effort to trash all faith in divine things. In this review, Payne’s explanation is compared and contrasted with books by Alan D. Tyree, a former member of the RLDS First Presidency, and Dale E. Luffman, a recent Community of Christ Apostle, as well as that of Robert M. Price, a militant atheist, and Grant Palmer, and also the Podcraft of John Dehlin, all of whom have in similar ways opined that the Book of Mormon is frontier fiction fashioned by Joseph Smith from ideas floating around his immediate environment. Continue reading
A review of Jason Hartley. Ngā Mahi: The Things We Need to Do; The Pathway of the Stars. n.p.: Xlibris, 2013. 264 pp., no index. $23.00AUD (softcover).1
Jason Hartley’s book manifests a passion for alleviating the problem of Māori surging into the prisons of Aotearoa/New Zealand2 by restoring their old, traditional religious ethos and the social control that hinges on the recovery of the old belief that they are potentially noble children of God. In setting out his own disappointing discovery of the roots of both a growing problem and what he believes is the solution, he describes how he came to learn the arcane moral teachings, or old stories, that once buttressed Māori social order. For Latter-day Saints, he also demonstrates that for some Māori, despite much degradation, the Heavens are still open, just as they were when Latter-day Saint missionaries first encountered a people prepared for them and their message by their own seers, thus also implicitly challenging recent efforts to downplay or explain away the old stories as mere embellishments, wishful thinking, or an implausible founding mythology. Continue reading
Abstract: The following are reflections on some of the complicated history, including the abuses, of what is commonly known as theology. The Saints do not “do theology.” Even when we are tempted, we do not reduce the contents or grounds of faith to something conforming to traditional theology. Instead, we tell stories of how and why we came to faith, which are then linked to a network of other stories found in our scriptures, and to a master narrative. We live in and by stories and not by either dogmatic or philosophically grounded systematic theology. Instead, we tend to engage in several strikingly different kinds of endeavors, especially including historical studies, which take the place of (and also clash with) what has traditionally been done under the name theology in its various varieties, confessional or otherwise. Continue reading