May 5th and the march of Zion's Camp May 05 2017


On May 5th, 1834, Zion's Camp departed for Missouri intent on reclaiming the land from which the Saints had been expelled.

Historians Leland Homer Gentry and Todd M. Compton​ wrote:

"In mid-December 1833, word reached Kirtland of the Missouri Saints’s plight. Joseph Smith soon received a revelation which directed the church in Ohio to 'gather together . . . the strength of mine house . . . and go ye straightway . . . and redeem my vineyard.' This revelation further instructed the Missouri Saints to continue purchasing land in Jackson County and importuning their civic leaders for redress. The revelation concluded by instructing the Saints to retain their claim on their Jackson County properties, even 'though they should not be permitted to dwell thereon' (D&C-1835, 97:7, 9–10, 12–13; D&C 101:55–58, 70–73, 76, 86–89, 99).

Immediately preparations were undertaken to fulfill the revelation’s requirements. On February 24, 1834, a second revelation directed the Saints in the eastern United States to form a military unit and march to Missouri to help reinstate their Missouri brethren. Approximately two hundred men, a group known as Zion’s Camp, responded to this call.

Zion’s Camp was an important precursor to the fervent Mormon militarism that surfaced in the 1838 war. In 1834, Joseph Smith advanced toward Missouri as commander of the 'armies of Israel.' Mel Tungate suggests that the Missourians would have remembered this invasion and that it would have shaped their view of the Mormons as aggressive militarists in 1838–39."

Learn more about the history of Latter-day Saints in Missouri in Fire and Sword: A History of the Latter-day Saints in Northern Missouri, 1836-39 by Leland Homer Gentry and Todd M. Compton.

2016 AML Awards two outstanding Greg Kofford Books titles! April 24 2017


The Association for Mormon Letters held its annual meeting this past weekend, April 22-23, 2017. This year, the event was held at Utah Valley University in Orem, UT. The keynote speaker was Phyllis Barber, author of eight books and winner of the Smith-Pettit Foundation and the Association for Mormon Letters Award for Outstanding Contribution to Mormon Letters. Acclaimed science fiction author Orson Scott Card and renowned poet and short-story author Susan Howe, were also presented with AML Lifetime Achievement Awards.

Among the winners at the AML Awards Ceremony were two Greg Kofford Books titles:

As Iron Sharpens Iron: Listening to the Various Voices of Scripture
, edited by Julie M. Smith, won the 2016 Best Religious Non-fiction Award. From the citation:

As Iron Sharpens Iron provides an excellent study on the challenges found in the Mormon scriptural cannon in a manner that is very intriguing and is sure to challenge Mormon readers to rethink how they approach their scriptural studies and thought.”




Writing Ourselves: Essays on Creativity, Craft, and Mormonism, by Jack Harrell, won the 2016 Best Literary Criticism Award. From the citation:

A worthy successor to the work of Eugene England. . . . At his most engaging, Harrell speaks bluntly, knowingly, and aspirationally regarding the plight of the serious Mormon writer, and by extension, their audience. His advice to writers to be honest and to embrace their weirdness, among other things, seeks to reframe the discussion of Mormonism’s cultural debits and credits into a workable and motivational mode of authentic creativity.”


Congratulations to Julie M. Smith, Jack Harrell, and all of the other winners of the 2016 AML Awards! We are proud to have such distinguished talented authors on our roster!

For the complete list of 2016 AML Award winners, click here.

For a complete list of Greg Kofford Books award-winning titles, click here.

For a full catalog (pdf) of Greg Kofford Books titles click here.


Q&A with Michael Austin and Ardis E. Parshall for Dime Novel Mormons March 13 2017

Edited and Introduced by Michael Austin and Ardis E. Parshall
254 pages

Paperback $22.95 (ISBN 978-1-58958-517-1)

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For those who are not familiar with the Mormon Image in Literature series, can you explain its purpose and scope?

Mike: The Mormon Image in Literature series is a collaboration between an archival researcher and a literary critic that seeks to reprint the books that shaped the public perceptions of Mormonism in the nineteenth and early twentieth centuries. We will include books by Mormons and books about Mormons, but will focus on works that are hard to find and virtually unknown in the twenty-first century (as opposed to books like A Study in Scarlet and Riders of the Purple Sage, which have been continuously in print since their first publication). Along with faithful reproductions of the texts that scholars can use as primary research texts, each of these volumes contains an introduction and notes that set the works, and their authors, in a context that relates both to the way Mormons were understood by the author and the way the publishing industry in the United States was changing and demanding different kinds of works.

Ardis: These novels have next to nothing to teach me about Mormon history directly—they're too wildly inaccurate to be data sources. What they do give me is a chance to enter the Mormon past, in a sense. I read the words, knowing that readers of a hundred or more years ago read the same words. This is what people thought of us. If I were a missionary, this is what would be in the minds of people behind the doors I knocked on and in the minds of listeners at street meetings. If I were a Mormon mother sending my boy out as a missionary, this is what he would have to face, this is why I might be afraid for him, this is why I would be proud of him. This is what is behind the sneer on the conductor's face when he takes my ticket; this is what brings a curl to the lip of the government employee I appeal to for assistance. I know how I feel and what I think when I read news accounts today, or watch current TV, with caricatures of my behaviors and beliefs; when I read a sensational novel like those in our series, I know what it meant and felt like to a Mormon of the era to read these. We can dress up like pioneers and we can put on pageants about episodes in Mormon history—but that is superficial playacting. Watching the stories of these novels playing out in my imagination, just as they played out in the imaginations of their original readers, seems to me to be much closer to replicating historical reality.

If you ran a bookstore, what section do you think these books would fit best in?

Ardis: Fiction, or historical fiction. I would keep the series together, rather than breaking it up by genre. (The genre mix will be more and more evident as the series continues.)

Mike: I would put them in the fiction section. Or in the Mormon Studies section if I owned one of the handful of bookstores in the world with a Mormon Studies section. And, like Ardis, I would keep the series together.

Granted that the four titles collected in Dime Novel Mormons are not considered “highbrow” literature, can you give me a passage or scene that stood out to you in illustrating how public perception of Mormons may have been influenced by popular media tropes?

Ardis: When the villain Mercer Aldrich/John Leigh is introduced in Dolores, the Danite's Daughter, he is portrayed as handsome and intelligent and well-mannered and well-dressed—everything a woman might want, seemingly. But, of course, his civilized exterior is a mask hiding what he really is: a Mormon! a Danite! a threat! The fact that he can present himself so attractively only underscores the danger by warning readers that they cannot trust their judgment where a Mormon is concerned. That is a trope repeated in many of these novels, whenever a Mormon agent or missionary is among civilized society in the East or in England—it is only when he is among his own evil kind that the character's true nature shows itself.

A flesh-and-blood Mormon missionary who was kind and articulate had two strikes against him when the people he approached had that stock Mormon villain in mind. The more polite an elder was, the more effort he put into personal cleanliness, the more cheerful he was, the more carefully he presented his gospel message, the more at a disadvantage he could be: Isn't he just like the novels portray Mormons? Why, the nicer he is, the more rotten his heart must be, and the more clever he is at concealing his evil intent! There really isn't much a man can do to dispel the expectations of a public primed to expect the worst exactly when he is on his best behavior. In some cases, novelists who are most familiar with the Mormon message have also worked bits of standard missionary presentations into their stories, so that when an elder taught a bit of doctrine, it must have set off alarm bells in the minds of readers—here is a Mormon who not only acts the way these novels have depicted Mormons, he's actually saying what they warned me he would say! He must be just as bad as they say, too!

Mike: In the beginning of The Bradys Among the Mormons, Old King Brady, the nation's most accomplished private detective, is summoned to Washington, DC, to meet with a senator. Utah has become a state, and a candidate for its congressional seat has proposed to the senator's daughter. The senator will allow the marriage, but only if the Mormon, Joseph Smith Podmore, proves to be single and not secretly practicing polygamy.

This book came out right at the start of the Reed Smoot hearings, so it refers to a major public concern of the time. But it also shows a popular dime novel publisher trying to get as much life as possible out of the Mormon stereotypes that had existed for about thirty-five years in this kind of fiction. Brady will travel to Utah and discover a beautiful and modern Salt Lake City, but beneath that city, in a series of tunnels and caverns accessible only to Mormon elders, things go on just as they always have: polygamy, Danites, blood atonement, and all the rest.

I think that the new generation of dime novels that came out at the turn of the twentieth century created modern frames for the previous century's sensational stereotypes of Mormons, which had a lot to do with the perpetuation of those stereotypes and the assumption of many Americans that nothing really changed after the Manifesto.

Was there anything in this collection of stories that surprised you in its depiction of Mormons, whether positive or negative? Anything that did not follow the standard villain tropes of secrecy, sexual deviancy, and violence?

Mike: In Frank Merriwell Among the Mormons, the author takes care to depict the standard Mormon villain—an aging patriarch trying to force a beautiful young maiden to marry him—as a member of a breakaway group of Mormons who are defying the Church. One of the heroes of the story is a young, monogamous, mainstream Mormon who wants to marry the beautiful young maiden in question. Frank Merriwell points out that the rising generation of Mormons are good citizens who are opposed to polygamy. In 1897, in a dime novel, this amounts to something like high praise.

Ardis: Hmm. This one is harder. Nothing comes to mind as surprising in the depiction of Mormons—the maidens are all fair and helpless; the Mormon villains are uniformly despicable; the Gentile heroes are unfailingly perfect specimens of stalwart American manhood.

One element that I hadn't been aware was so prevalent in these books is that the Mormon landscape is shown to be as malevolent as the Mormon soul. There is that vast underground network of dimly-lit caverns beneath Salt Lake City, all interconnected by natural tunnels, their walls sometimes dripping with lake water, their dead-ends dropping off suddenly into bottomless pits, their acoustics so perfect that our heroes can eavesdrop on secret Danite conversations without their own voices or footsteps betraying their presence to those Danites. The natural twists and turns in those tunnels and caverns somehow magically line up with the geometric regularity of the surface, so that the house of every prominent Mormon, built on Salt Lake's straight streets and right-angled blocks, has easy access to the subterranean world. Even the mountain hideouts have magical qualities. Danites, and eventually our heroes, can pass into and out of valleys by means of caves and secret passages.

I understand that readers of dime novels were probably not familiar with the legitimate writings of naturalists and army surveyors and the great Western explorers who report no trace of such geographic features, but it's still a bit surprising to me that readers of these stories could suspend their disbelief in such weird and abnormal landscapes in order to enter into the story. So, you have no faith in the basic humanity of tens of thousands of Mormons? Okay, but how does that translate into your lack of faith in the integrity of the natural world? That, in some ways, surprises me.

This has already been addressed in passing, but I’d like to make it an explicit focus: How would you address readers who may be concerned that the books collected in this volume are often stigmatized as being “anti-Mormon” literature?

Mike: Oh, there is no question that these are anti-Mormons books—much more so than anything being produced today. But these portrayals are not unrelated to depictions of Mormons in some kinds of contemporary literature—the modern mystery novel, for example, where there are still Danites and blood atonement in some places. It is important for Latter-day Saints to understand the history of how we have been portrayed because that history has had consequences that we are still living with. It is always worth our time to learn the history of ideas and perceptions that are still with us today.

Ardis: They are anti-Mormon books—they falsify Mormon doctrine and character and intent; they shaped and promoted anti-Mormon feeling that extended from the novels into the real world and persists to the present. The question for me is, “Granted that these are anti-Mormon books, is there any good purpose in reprinting them, in reading them?” And I would answer that with a shouted “Yes!”

You won't learn anything about Mormonism here, but you will learn—in a sometimes delightful way, if you can turn off the natural tendency to take offense—quite a bit about the world that Mormons lived in or confronted whenever they looked outside Mormondom. You'll better understand where these warped views come from when you hear them repeated in some form today.

And I wouldn't hesitate to recommend that anybody, young or old, Mormon or not, read these stories, recognizing them for what they are. I agree with something Boyd K. Packer said in 1976 in a fireside address about the arts: “Teachers [readers in this case] would do well to learn the difference between studying some things, as compared to studying about them. There is a great difference.” Readers aren't reading anti-Mormonism in these novels to adopt that view themselves; they're reading about it, to understand and face it.

Can you give us a glimpse as to what is yet in store for the Mormon Image in Literature series?

Mike: The next few volumes will focus on some of the literature produced by Mormons in the nineteenth century. We are working on a critical edition of Orson F. Whitney's Elias, for example, and on the collected works of Josephine Spencer, which have never been published before.

Ardis: I'm especially excited for two books written by Mormon women, which are as different as can be from the dime novels. The first is one or more volumes of the collected short stories of Josephine Spencer who saw well beyond her own time, and the other is the novel Venna Hastings by Julia Farr (the pseudonym of a woman I had been chasing through history before realizing she was a novelist). Both of these present a Mormon image that is positive, generally not preachy, and which Mormons at the turn of the twentieth century could read with interest—and maybe a sigh of relief that for once they could see themselves, not caricatures, on the printed page.

Along with these, you can look forward to mysteries, love stories, comedies, an outrageous depiction of missionaries that sparked a national investigation, high-minded or well-intentioned religious prose—just about every genre imaginable, except perhaps science fiction.

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Q&A with Joseph Spencer for The Vision of All February 27 2017

322 pages

Paperback $25.95 (ISBN 978-1-58958-632-1)

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How and when did you begin to recognize the need for a different approach to studying the Isaiah sections in the Book of Mormon?

Well, I've always been overconfident about what I might be able to accomplish, so I first decided to tackle Isaiah in earnest when I was a teenager. Of course, I understood little, because I knew no real resources. I read carefully through the King James Version of the text, and I followed every footnote in the LDS edition. I spent a whole summer doing that, and I gained little more than some familiarity. I turned to Isaiah again shortly after my mission, when I was taking an introductory course on Hebrew. Studying straight from the Hebrew, using dictionaries and a few other tools, I felt like I came to understand the text a bit better, though I only worked at the time through about five chapters of Isaiah. At about the same time, I discovered a few other scholarly resources, especially the old FARMS volume Isaiah in the Book of Mormon. Those helped orient me in Isaiah's world a bit better, but I wasn't yet doing the sort of thing I've come to do now.

What changed things was twofold. First, my wife, Karen, and I were studying First Nephi, and we struck on some structural features of Nephi's record that make clear he means to emphasize Isaiah above all else in his record. (I've talked about these structural features in my books.) That spurred me to give closer attention to Nephi's treatment of Isaiah than I had before. Up to that point, I'd tried only to approach Isaiah on his own terms, using just a few scholarly resources. But stumbling onto the idea that I could see how Nephi reads Isaiah fired me up. And it got me more interested than before in understanding Isaiah on his own terms as well. I figured that understanding Isaiah himself would allow me to see how Nephi was using him in his own inventive ways. So I began, finally, to read the massive scholarly literature on Isaiah. Second, I was asked to teach early-morning seminary one year, while we were living in Oregon. The course of study was the Old Testament, and I asked for permission to focus the whole year just on Genesis, Job, and Isaiah. The bishop granted it, and so I worked with my students all the way through Isaiah for three months. In preparation for each class discussion, I did nothing but read commentaries, and then we came together and just wrestled with the text of Isaiah. By that point, I was finishing work on my first book, An Other Testament, which is largely about how the Book of Mormon handles Isaiah, so working carefully through every line of Isaiah with my students helped me to see even better how inventive and interesting Nephi is in his reading of Isaiah.

So I suppose it's been a circuitous path. The short answer is that it was only when I saw (a) that Nephi really means to privilege Isaiah and (b) that he deliberately reads Isaiah in his own way that my project began to take shape.

In what ways does Nephi use Isaiah inventively? And how might his usage differ from scholarly consensus on Isaiah's original intent?

On my reading, Nephi explicitly tells his readers that he's reading Isaiah inventively. I believe this is what he tries to signal with the word "likening" (see, for example, 1 Ne. 19:23). He sees Isaiah's prophecies as having a meaning of their own, which we might call their immediate meaning. But then he sees the possibility of finding in Isaiah's prophecies a basic pattern that's replicated in Israel's history at times and in places where Isaiah wasn't himself focused. This is clearest when he applies prophecies from the Book of Isaiah, which in their biblical context are clearly about the return of exiled Jews from Babylon during the sixth century before Christ, to things he sees in vision regarding Lehi's descendants in modern times. He explicitly recognizes that passages from Isaiah have their natural fulfillment in the return of Jews from exile to the land of Judah, but then he suggests that the same passages can be likened to the return of latter-day Lamanites to the gospel of Christ their ancestors knew. He seems to see Isaiah as outlining patterns of how God works with Israel, whether in whole or in part, whether anciently or in modern times, again and again. And so he sees the possibility of adapting Isaiah texts to events that arguably outstrip the straightforward meaning of those texts. That is, I think, a rather responsible (because self-aware) form of inventive interpretation.

Of course, such an approach to the Book of Isaiah differs drastically from the kinds of approaches on offer in scholarly work on Isaiah today. For one, Nephi asks a rather different set of questions about Isaiah than do modern scholars. Academic work on Isaiah aims at reconstructing the historical origins and context of the Book of Isaiah, as well as the processes through which what originated with Isaiah came to have the shape we're familiar with from the Bible. Nephi isn't at all interested in these questions. He's apparently familiar with the basic, straightforward historical meaning of prophecies in the Book of Isaiah, but he moves pretty quickly beyond such meanings to explore other possible meanings and applications. Further, though, there are many other ways Nephi seems to differ from the conclusions of modern scholarly work on Isaiah. For instance, he clearly regards the whole of Isaiah 2–5 as a larger unit of text (as can be seen from connecting words and original chapter breaks in the Book of Mormon), but most interpreters today regard those chapters as divisible into at least two larger units (Isaiah 2–4 and Isaiah 5, for example). That only scratches the surface, of course. There are still larger issues of conflict between the way Nephi (or really, the Book of Mormon quite generally) handles Isaiah and the conclusions drawn by modern scholarship, but that would take some work to develop.

How does The Vision of All negotiate this sometimes tense or conflicting terrain of modern scholarship and a more philosophically-grounded reading of Isaiah?

First and foremost, I think it's important just to make clear that there are various ways of reading Isaiah, and that Nephi acknowledges the uniqueness of his approach. We're far too prone as Latter-day Saints to think that there's one correct answer to questions about the meaning of a passage of scripture. We tend to think that we're done with a text once we know the "right" interpretation. And, in many ways, that's mirrored in modern scholarship, although modern scholars come up with a very different set of answers about the meanings of Isaiah's writings. The result is that too many academics think that average believers (Mormon or otherwise) simply get scripture wrong, and average believers return the compliment by claiming that scholars in turn get scripture wrong. What Nephi teaches us, I think, is that a given passage of scripture can have a variety of meanings and applications. Meaning is dynamic and contextualized by the act of reading. The result is that there's more a history of interpretation than there's a definite meaning for any particular passage or text. In Nephi's writings we can glimpse Lehi's approach to Isaiah, and it's quite different from Nephi's. And then he sets his own interpretations side by side with Jacob's, which are similar but far from identical. Even within just the sermon Nephi quotes from Jacob in 2 Nephi 6–10, we can track two rather different interpretations of one and the same passage (Isa. 49:22–23).

Just getting clear about all this can help us to feel a good deal more at home with Isaiah. Our job isn't to figure out the one true meaning of Isaiah, but to let Isaiah's words work on us. They provide us with patterns and images, relationships and themes. Our task is to dwell in the text and to let it begin to shape the way we see things. We won't be able to do this very well if we don't become familiar with the range of meanings the text can accommodate. So we ought to read Isaiah scholarship to become familiar with historical reconstructions of Isaiah's (apparent) original meaning. In fact, it's important to read some of this scholarship just to become familiar with the fact that no two interpreters agree on Isaiah's meaning. There are key passages in Isaiah that are literally interpreted in a dozen different ways by major modern interpreters. And then it'd be helpful for us if we became more familiar with the history of interpretation of Isaiah. How have Jews read Isaiah 53? Do different sorts of Christians read Isaiah 11 in different ways? How does a Seventh-day Adventist read Isaiah's references to the remnant by comparison with a mainline Protestant? And then how might we, as Latter-day Saints, find meaning in Isaiah? These are questions that go a good deal further than I ever do in The Vision of All, but I try in the book to open the way to these kinds of approaches, since I argue that Nephi does something like this in his own context.

Can you give us a concrete example of a passage that Latter-day Saints may be prone to interpret a specific way, but which consideration of other interpretations, both within modern scholarship and other religious traditions, may be beneficial?

It's probably easiest here just to begin with an example that's decently known already. Most Latter-day Saints are familiar with those passages in Isaiah that play a prominent role in Handel's Messiah. "Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel" (Isa. 7:14). "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace" (Isa. 9:6). These kinds of passages are generally understood by average Mormons to be straightforward prophecies of Jesus Christ's birth. Modern scholars, however, generally read these passages in a fundamentally different way, say, as prophecies concerning events that were to happen within Isaiah's own lifetime. Some familiarity with the history of Jewish interpretation also helps to reveal how differently these texts can be read. Even many modern Christians, usually in mainline Protestantism, don't read these passages as direct references to Jesus Christ. It turns out that there are many different ways of making sense of these texts. They can be read as predictions of Jesus's birth. But they can also be read in many other ways, often informatively. Now, I don't mean to suggest that the other ways are necessarily the best ways. They may or may not be. But any reading of these passages will be stronger and more interesting if it acknowledges that it approaches the text from a certain perspective, from the perspective of a certain faith.

And really, that's what matters here, I think. When I say that we can benefit from familiarity with the ways that other traditions or modern scholars read certain passages of Isaiah, I mean that we can grow out of the naive assumption that there's only one possible way to understand a text (an assumption that too easily leads us to think that everyone who doesn't see things our way is simply stupid), and we can grow into a recognition that our readings are rooted in our own system of beliefs. I might put that another way: we can grow out of the naive idea that our interpretations of Isaiah are a matter of straightforward knowledge, and we can grow into the deeply mature realization that our interpretations of Isaiah are a matter of invested faith. Now, I suspect that most who become a bit more familiar with the variety of interpretations of Isaiah will come to interpret some of the texts in a new way. I certainly have as I've studied. And that's good, I think. But I think also that the best readers will also find reasons to defend uniquely Mormon interpretations of many passages of Isaiah, even while recognizing that those interpretations are rooted in a very specific perspective of faith. Why shouldn't we grow all the fonder of interpretations that grow directly out of our faith commitments, even as we recognize that the text can be read in many ways? I think we should, that we should feel free to defend an understanding of Isaiah that's informed by other traditions and scholarly work but that's simultaneously rooted in the Restoration.

Switching topics, let's talk about the style of the book: The Vision of All is laid out as a series of twenty-five classroom-style lectures. Give us some insight into your decision to use this approach and if it had any precedent that inspired you.

A few things came together that led me to do the book this way. First, over the past few years, I'd begun to write some of my public presentations in this style, instead of always delivering a more formal or finished paper. I found I really enjoyed the writing process of producing something less formal, something where I don't have to tie up every loose thread and can focus on rhetorical delivery. Experimenting with that form of writing got me thinking. Second, I'd begun teaching courses on the Book of Mormon at Brigham Young University, and I'd found that students responded very well to my lectures on the Isaiah material. These weren't written up even in an informal style, but I began thinking that the sort of presentations I was making in the classroom with Isaiah might be more accessible to Latter-day Saints in general. Finally, I've been working steadily on Isaiah in the Book of Mormon for more than a decade now, and I began to think that I had too many ideas piled up in my head that really needed to be put in writing in some form or another, and writing up popular lectures would allow me to work quickly. These all came together at once, and so I began writing the book, one lecture a week.

In writing the book, I didn't try to follow any particular precedent. At the same time, I thought often while I was writing the book about a few similar projects. I thought sometimes about Hugh Nibley's four volumes of lectures on the Book of Mormon, which are literal transcripts of a four-semester honors course he taught on the Book of Mormon at BYU. I haven't read or watched all of those lectures, but certainly some of them, and I often thought about him providing a kind of example of something useful. Of course, my style in the lectures is quite different from Nibley's. Nibley largely began at one end of the Book of Mormon and worked his way to the other end, and he didn't always seem to have a sense of what he wished to accomplish in any given hour of lecture. I tried to impose a larger architectonic on the project, and I tried to assign myself several specific tasks in each lecture. But then, like Nibley, I let the time limits (or really, for me, word limits) decide where I had to stop. And so a lot of the lectures wrap up with overly quick summations of things. But that's meant to give readers a feel for how much more needs to be said than can be said about the subject of Isaiah in the Book of Mormon. I hope it's effective.

Final question: Where do you hope your readers will go from here in their study of Isaiah?

I hope they'll start studying Isaiah on their own! Really, I hope the book itself makes clear that I want readers to take this just as a primer, a way of getting started. A recent review of The Vision of All criticized it because many of the lectures end with something like "Ack! We're out of time! We can't really tie up all these loose ends or get into everything we'd like!" The reviewer suggested that I was unwilling to write an extra thousand words to tie all the loose ends together, or that I was too lazy to work my way toward appropriate conclusions. But the fact is that I deliberately wrote the lectures this way. I want readers to feel how much work needs to be done, and I want them to feel responsible for that work. I want them to see how we might go about working on Isaiah in the Book of Mormon, but I want them to know that I can't and won't do all that work for them. Neither I nor anyone else is going to write the book that sorts out everything important that needs saying about Isaiah in the Book of Mormon. But there's a danger in writing scholarly books, a danger that readers might think that reading the scholarly book is all that's needed. So I wanted to write a book that does scholarly work and nonetheless makes perfectly clear that it just points in the right direction, rather than travels the whole length of the road to its ultimate destination.

I'd love to see dozens, hundreds, even thousands of Latter-day Saint readers of Isaiah, scholarly and not. We of all people ought to be invested in making sense of Isaiah's writings. Perhaps I could even wish for the emergence of a marked Latter-day Saint approach to Isaiah, one that becomes recognized as uniquely Mormon and worthy of interest from outsiders. I'd love to see that Latter-day Saint reading be profoundly responsible academically, fully informed about the best scholarly literature. But I'd love just as much to see that Latter-day Saint reading be deeply invested in the unique faith claims of the Restoration, deeply rooted in faithfulness to what Mormonism claims about the world. Our own unique scriptures ask us to take Isaiah seriously, but we tend to leave that task to scholars whose writings we can barely understand or to oddball amateurs who borrow their interpretations from the fundamentalist Christian tradition. What if we began to work on Isaiah in a way that didn't ultimately feel it necessary to conform to every scholarly conclusion (while nonetheless being aware of them) but also didn't look like wacky esoteric speculation? I think we could forge an interpretive tradition that could speak to the world.

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Q&A with Scott Hales for The Garden of Enid, Part 2 February 02 2017

169 pages

Paperback $22.95 (ISBN 978-1-58958-563-8)

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What are some of the themes that pop up in part 2?

As I was writing The Garden of Enid, I was interested in unpacking ideas about faith, history, human connection, and truth. Part two is especially interested in truth—one of the slipperiest words in language and Mormonism. For much of the book, Enid is trying to anchor herself to some kind of monolithic notion of truth. She wants to finds something stable in the universe, but she finds that the closer she thinks she gets to monolithic truth, the less monolithic it appears.

I think her journey encourages readers to reflect on the value of truth and how they want it to function in their own lives. 


Cameos played a big role in part 1. Who are some of the cameos that we can expect in part 2?

Joseph Smith continues to make cameos in part two, as do Eliza R. Snow, Evan Stephens, and the Book of Abraham mummy. Enid also talks with people like Jane Austen, Karl Maeser, Doctor Philastus Hurlbut, Charles Anthon, George A. Smith, and Juanita Brooks. The lost 116 pages and Joanna Brooks’ Book of Mormon Girl also make appearances.

Some of my favorite cameos in part two involve fictional or mythological figures from pop culture. Enid talks with Matt and Mandy from The Friend magazine, Big Foot, and Charlie Brown.

The most significant cameo in the book, however, is the late Mormon scholar Eugene England, who dresses like the Angel Moroni and acts like Virgil in Dante’s Divine Comedy. Unlike other cameo characters, who always show up in simple four-panel comics, Eugene takes Enid on a five-page odyssey through space and time, belief and doubt.


How does her relationship with her mother develop in part 2?

The relationship becomes much rockier in part two. Enid looks to her mother’s past for answers about her own identity, but she often goes about it the wrong way. She and her mother have a traumatic falling out, and much of the book is about what happens after their relationship hits the fan. In both books, Enid struggles to see her mother as a real person, which causes her to say and do hurtful things to her mother. In part two, things go from bad to worse, but they also get better in unforeseen ways.


What do you think Enid learns about herself in part 2?

At the end of part one, Enid begins to see herself as someone who is capable of having meaningful relationships with other people. In part two, she learns that cultivating such relationships makes her vulnerable to the raw emotions that define human experience. This make her a much more awkward and vulnerable character than the weird Mormon girl we saw in part one, but it also makes her more endearing and relatable. Her heart gets much bigger in part two.


What are some of the challenges you have felt in writing this story?

Writing Enid’s story rarely felt like a challenge. Perhaps my biggest challenge was never letting my natural reserve get in the way of her audacity. Enid and I share many of the same interests, but we have different temperaments. Maybe that’s why I found her story so easy to write.

Of course, many of the comics touch on controversies within Mormonism, and addressing them with sensitivity was sometimes a challenge. Some satirists like to aggravate wounds, but my satire is meant to sting like antiseptic.


What do you hope readers will take away from Enid’s life?

I hope people will read Enid and decide to stop being sucky to each other. In other words, I hope Enid’s life brings about world peace and better music on the radio.

I also hope people will read Enid and be inspired to tell stories of their own. Mormonism is an inexhaustible landscape for creative people. I hope better writers and artists than me will read Enid and want to draw on their own experiences with Mormonism to tell stories that enrich our understanding of and appreciation for the Mormon landscape.


Will there be a part 3? There has to be a part 3. I mean, there really, really has to be a part 3.

Part three is always a possibility. I have an idea for a comic about Enid’s last summer before she goes to college. The Garden of Enid has always unfolded in real time, however, and I don’t know if I have the time this summer to do that with this story. I’ll probably start drawing it anyway to see where it goes. If I end up showing Enid as a freshman in college, so be it. I’m sure it will be awkward.

But I don’t plan to start a part three until I finish my current serial comic, Chronicles of Wyler, which is a kind of spin-off prequel to The Garden of Enid. Readers of The Garden of Enid: Adventures of a Weird Girl, Part One know Wyler from Enid’s EFY experience. Chronicles of Wyler tells the story, more or less, of how Wyler got to EFY. I’m almost finished with it, but one Wyler comic takes about three times longer to draw than an Enid comic—and I have much less time to devote to it than I had when I was drawing Enid comics all the time.

Chronicles of Wyler is a different reading experience than The Garden of Enid, and has a much smaller fan base, but I think readers who like Enid will like Wyler’s story as well.


Pre-Order Your Copy Today

Preview Dime Novel Mormons January 20 2017

Dime Novel Mormons

Edited and introduced by Michael Austin and Ardis E. Parshall

Available March 21, 2017, in paperback and ebook.
Preorder the volume here.

Download the pdf here

Preview The Garden of Enid: Adventures of a Weird Mormon Girl, Part Two January 11 2017

The Garden of Enid:
Adventures of a Weird Mormon Girl, Part Two

Available February 14, 2017, in paperback and ebook.
Preorder the volume here.

Download the pdf here

On the twelfth day of Kofford: $1.99 flash sale on Kindle e-books! December 12 2016

On the twelfth day of Kofford, fill your digital stockings with our HUGE e-book promotion. Today only, each of the following titles are only $1.99 on Kindle! PLUS, to help you prepare for the upcoming D&C year in Gospel Doctrine class, we are offering B. H. Robert's classic six-volume A Comprehensive History of the Church on Kindle for only $3.99!

This flash sale ends at midnight tonight (Dec. 12th)


 As Iron Sharpens Iron: Listening to the Various Voices of Scripture
Edited by Julie M. Smith


Rube Goldberg Machines: Essays in Mormon Theology
by Adam S. Miller


Dead Wood and Rushing Water: Essays on Mormon Faith, Culture, and Family
by Boyd J. Petersen


The Man behind the Discourse: A Biography of King Follett
by Joann Follett Mortensen


The End of the World, Plan B: A Guide for the Future
by Charles Shiro Inouye



“Swell Suffering”: A Biography of Maurine Whipple
by Veda Tebbs Hale


Discourses in Mormon Theology: Philosophical and Theological Possibilities
by James M. McLachlan; Edited by Loyd Ericson


The Liberal Soul: Applying the Gospel of Jesus Christ in Politics
by Richard Davis


“let the earth bring forth”: Evolution and Scripture
by Howard H. Stutz


Villages on Wheels: A Social History of the Gathering to Zion
by Stanley B. Kimball


Mr. Mustard Plaster and Other Mormon Essays
by Mary Lithgoe Bradford


The Mormoness; Or the Trials of Mary Maverick: A Narrative of Real Events
by John Russell; Edited and annotated by Michael Austin and Ardis E. Parshall


A Comprehensive History of The Church of Jesus Christ of Latter-day Saints: Century One (All 6 Volumes)
by B. H. Roberts


On the eleventh day of Kofford: 30% off Mormon Image in Literature titles! December 11 2016

Mormon Image in Literature titles are 30% off December 11th. These special prices are only available for one day, so don't wait!

To get the 30% discount, simply enter the code YULELOG (all caps) in the discount code box at check-out.

Orders over $50 qualify for free shipping. Also, local Utah customers can opt to pick up their order directly from our office in Sandy (select this option under the shipping menu). 

For more information about the Twelve Days of Kofford holiday sales, click here.

The Mormoness; Or, The Trials Of Mary Maverick: A Narrative Of Real Events
by John Russell
Edited and Annotated by Michael Austin and Ardis E. Parshall

Retail: $12.95
Sale price: $9.07

Boadicea; the Mormon Wife: Life Scenes in Utah
by Alfreda Eva Bell
Edited and Annotated by Michael Austin and Ardis E. Parshall

Retail: $15.95
Sale price: $11.17

On the tenth day of Kofford: 30% off war and peace titles! December 10 2016

War and peace titles are 30% off December 10th. These special prices are only available for one day, so don't wait!

To get the 30% discount, simply enter the code PEACEONEARTH (all caps) in the discount code box at check-out.

Orders over $50 qualify for free shipping. Also, local Utah customers can opt to pick up their order directly from our office in Sandy (select this option under the shipping menu). 

For more information about the Twelve Days of Kofford holiday sales, click here.

War & Peace in Our Time: Mormon Perspectives
Edited by Patrick Q. Mason, J. David Pulsipher, and Richard L. Bushman

Retail: $29.95
Sale price: $20.97

Even unto Bloodshed: An LDS Perspective on War
by Duane Boyce

Retail: $29.95
Sale price: $20.97

The End of the World, Plan B: A Guide for the Future
by Charles Shirō Inouye

Retail: $13.95
Sale price: $9.77

Saints of Valor: Mormon Medal of Honor Recipients, Updated 2nd Edition
by Sherman L. Fleek

Retail: $31.95
Sale price: $22.37

On the ninth day of Kofford: 30% off biography titles! December 09 2016

Biography titles are 30% off December 9th. These special prices are only available for one day, so don't wait!

To get the 30% discount, simply enter the code SANTACLAUS (all caps) in the discount code box at check-out.

Orders over $50 qualify for free shipping. Also, local Utah customers can opt to pick up their order directly from our office in Sandy (select this option under the shipping menu). 

For more information about the Twelve Days of Kofford holiday sales, click here.

Hugh Nibley: A Consecrated Life
by Boyd Jay Petersen

Retail: $32.95
Sale price: $23.07

Best Biography Award, Mormon History Association

“Swell Suffering”: A Biography of Maurine Whipple
by Veda Tebbs Hale

Retail: $31.95
Sale price: $22.37

Best Biography Award, Mormon History Association

William B. Smith: In the Shadow of a Prophet
by Kyle R. Walker

Retail: $39.95
Sale price: $27.97

Best Biography Award, John Whitmer Historical Association

The Man Behind the Discourse: A Biography of King Follett
by Joann Follett Mortensen

Retail: $29.95
Sale price: $20.97

On the eighth day of Kofford: 30% contemporary issues titles! December 08 2016

All contemporary issues titles are 30% off December 8th. These special prices are only available for one day, so don't wait!

To get the 30% discount, simply enter the code GOODWILL (all caps) in the discount code box at check-out.

Orders over $50 qualify for free shipping. Also, local Utah customers can opt to pick up their order directly from our office in Sandy (select this option under the shipping menu). 

For more information about the Twelve Days of Kofford holiday sales, click here.

Women at Church: Magnifying LDS Women's Local Impact
by Neylan McBaine

Retail: $21.95
Sale price: $15.37

Common Ground—Different Opinions: Latter-day Saints and Contemporary Issues
Edited by Justin F. White and James E. Faulconer

Retail: $31.95
Sale price: $22.37

The Liberal Soul: Applying the Gospel of Jesus Christ in Politics
by Richard Davis

Retail: $22.95
Sale price: $16.07

Voices for Equality: Ordain Women and Resurgent Mormon Feminism
Edited by Gordon Shepherd, Lavina Fielding Anderson, and Gary Anderson

Retail: $32.95
Sale price: $23.07