643:
392:
hypnosis" neglected the broader religious context of nineteenth-century
America, and that it fails to account for Mormons who converted or stayed committed in Smith's absence. Hill hypothesized that "general cynicism toward religion among many intellectuals" in the 1940s may have prompted Brodie's characterization of Smith. He further criticized Brodie's handling of primary sources, stating that she references Smith's official history as if it is a primary source written or dictated by him, but that most of Smith's official history was actually adapted from other sources, such as the diaries of
407:'s reliance on unsourced and speculative depictions of historical figures' inner thoughts. Although Brodie's literary style invited readers to identify with people portrayed in the book, critics said it relied on guesswork and sometimes outright invention of what someone may have been thinking or feeling. According to psychologist Charles Cohen, this approach "undercut the history." Brodie's use of psychoanalysis in her 1971 supplement was later considered incomplete and inconsistent with evidence of Smith's positive upbringing and healthy relationships with his parents.
741:, pp. 80–86Morgan twice critiqued Brodie's manuscript with "alarming frankness" convincing Brodie that what she had already written read too much like an exposé, and "in general, Morgan was much more incisive and penetrating in his critique than the Knopf panel had been in awarding Brodie her fellowship. The difference was that Morgan knew Mormon history and the Knopf readers did not." After publication of No Man Knows My History, Morgan (probably unwisely) wrote for
657:
380:, Fisher approved of Brodie's "painstaking" work and praised her "excellent analysis of the early appeal of Mormonism," but he was unconvinced of Brodie's theory that Smith was a self-interested fraud and accused her of pursuing the idea overzealously, writing, "she has a thesis, and she rides it hard." Fisher also criticized Brodie's willingness to "give the content of a mind or to explain motives which at best can only be surmised," making
536:, who is not Mormon, proposed a naturalistic model of Smith that nevertheless rejected the idea of fraudulence, instead interpreting Smith as a "skilled perceiver" who, with the assistance of other believers, manifested a new religious reality they mutually and sincerely believed in. In 2020, William L. Davis similarly posed a naturalistic model while still interpreting Smith as sincerely religious without deception.
225:, Brodie began researching the origins of Mormonism as a biographical study of Joseph Smith. The writing of the biography was slowed by the birth of her first child and by three rapid moves to follow her husband's career, but in 1943, Brodie entered a 300-page draft of her book in a contest for the Alfred A. Knopf literary fellowship; in May, the publisher judged her application to be the best of the 44 entries.
593:, asserting that Brodie had cited sources supportive only of her conclusions while conveniently ignoring others. Brodie considered Nibley's pamphlet to be "a well-written, clever piece of Mormon propaganda" but dismissed it as "a flippant and shallow piece." The church formally excommunicated Brodie in June 1946 for
630:
literature and criticized Brodie's "zeal to create the grand and ultimate expose of
Mormonism." Nevertheless, Flanders also recognized Brodie's "painstaking" research and considered the book "transitional" in the field shift from "old" to "new" Mormon history because it possessed elements of both.
353:
annually and noted Brodie had "shaped the view of the
Prophet for half a century. Nothing we have written has challenged her domination. I had hoped my book would displace hers, but at best it will only be a contender in the ring, whereas before she reigned unchallenged." However, historian Laurie
499:
have been devoted to considering questions on the life of the Mormon prophet raised by Brodie. There is evidence that her book has had strong negative impact on popular Mormon thought as well, since to this day in certain circles in Utah to acknowledge that one has "read Fawn Brodie" is to create
391:
criticized the book on multiple fronts, including its portrayal of Smith as lacking religious motivations. Hill stated that Brodie's characterization of people's interest in and conversion to
Mormonism as being the result of Smith's charisma and a conjectured "unconscious but positive talent at
453:. Brodie also rejected earlier academic hypotheses that Smith was epileptic or paranoid and instead depicted Smith as rational and thoughtful. The interpretation of Smith as possessing all his faculties spread and persisted in scholarly studies of Mormonism. Also significantly,
348:
noted that at that time Brodie's "biography was acknowledged by non-Mormon scholars as the premier study of Joseph Smith," and he called Brodie "the most eminent of Joseph Smith's unbelieving biographers." In 2007, Bushman observed Knopf still sold about a thousand copies of
314:
and perhaps the outstanding biography in several years—a book distinguished in the range and originality of its research, the informed and searching objectivity of its viewpoint, the richness and suppleness of its prose, and its narrative power." For decades afterward,
471:
also contributed to the development of a more open-minded approach to church history among Mormon scholars. Historian Marvin S. Hill urged future scholars to avoid extremes in studies of Joseph Smith and instead find a middle ground between hagiography and cynicism.
323:
observed that at the time, "most professional
American historians" regarded the book "as the standard work on the life of Joseph Smith." By 1995, although four other book-length studies of Joseph Smith had been produced, none achieved as much prominence as
270:, Brodie depicts Smith as having been a deliberate impostor, who at some point, in nearly untraceable steps, became convinced that he was indeed a prophet—though without ever escaping "the memory of the conscious artifice" that created the Book of Mormon.
266:(no relation). While previous "naturalistic approaches to Joseph's visions had explained them through psychological analysis", regarding Smith as honest but deluded, Brodie instead interpreted him as having been deliberately deceptive. In
571:, an official periodical of the church, claimed that many of the book's citations arose from doubtful sources and that the biography was "of no interest to Latter-day Saints who have correct knowledge of the history of Joseph Smith." The
625:
as a "renegade Mormon, born into a Mormon family" was evidence the LDS Church was "an evil bird that fouls its own nest." In 1966, RLDS scholar and member Robert B. Flanders disapproved of the book's uncritical use of 19th-century
433:, excluded Smith as the father of Buell, Hancock, and Pratt. Frank Henry Hyde's recorded date of birth precludes Smith's paternity, and whether or not Smith fathered Orson Washington Hyde has neither been proved nor disproved.
504:
Other scholars in the history of
Mormonism have expressed concern over Brodie's long-lasting influence as unhealthy for the field of Mormon studies. In 1995, Roger D. Launius wrote, "The degree to which Mormon
543:
assessed that "contemporary scholars have found multiple flaws in Brodie’s methodology and conclusions, so her work has fallen out of fashion considerably, but its impact on the field cannot be overstated".
1890:
careful review of historical claims favors the idea that Joseph Smith himself sincerely believed, to one degree or another, that his epic work contained an authentic historical account of ancient
American
27:
297:, revising her earlier portrayal of Smith from a deliberate charlatan to a conflicted person torn by unconscious internal dissonance in a "personality disorder" that nevertheless defied clinical models.
449:
influenced the field in several lasting ways. The book "completely demolished", in the words of Jan Shipps, the hypothesis that the Book of Mormon was based on a novel manuscript written by
244:, Brodie presented the young Smith as a good-natured, lazy, extroverted, and unsuccessful treasure seeker, who, in an attempt to improve his family's fortunes, first developed the notion of
1217:. "Fawn Brodie’s work, first published over sixty years ago, has until now been the 'go to' book on Smith's life by most historians outside of the LDS Church" (31). Maffly-Kipp describes "
2027:, p. 107. "Latter-day Saint spokesmen, official and otherwise, were extremely slow to comment publicly on No Man Knows My History. Various Mormon publications, most prominently the
2132:
1702:, involving a subset of the markers described herein, for Joseph Smith in a Mormon historical journal; the haplotype they reported is identical to the consensus prediction herein.
583:
provided a lengthy critique that acknowledged the biography's "fine literary style" but denounced it as "a composite of all anti-Mormon books that have gone before." BYU professor
509:
has been shaped by the long shadow of Fawn Brodie since 1945 is both disturbing and unnecessary," and he worried that scholars' preoccupation with either disproving or supporting
232:, who became a lifelong friend, mentor, and sounding board. Brodie finally completed her biography of Smith in 1944, and Knopf published it in 1945, when Brodie was 30 years old.
2033:, the Salt Lake City-based daily newspaper owned and operated by the LDS Church, declined to review, or even to acknowledge the book's existence for months after its release."
524:
agreed with Brodie that Smith deceived others but posited him as a "pious deceiver" who lied in order to impel people toward repentance and faith in God. In his 2005 book
2512:
422:
532:
by studying Smith's cultural context and sympathetically understanding him as an accomplished but contradictory person. In 2014, religious studies scholar
1698:
Of particular note, during revision of this manuscript, I was informed by Scott
Woodward and Ugo Perego of SMGF that they had previously reported a
520:, various historians of Mormonism have posited a range of interpretations of Smith, generally affirming Smith's religiousness. In 1998, non-Mormon
562:
214:
282:
the work of a mature scholar represented the first genuine effort to come to grips with the contradictory evidence about Smith's early life."
2059:
480:, shifting the field away from polemical supports for or attacks on faith and toward objectively understanding events in a search for truth.
289:
or psychohistory, she did not gain a reputation as a psychohistorian until later in life, and she denied the presence of psychohistory in
1584:
293:"except by inadvertence." In 1971, Brodie added a supplement to the book that engaged more directly—though still somewhat sparingly—in
190:, continues to sell about a thousand copies annually. For a revised edition released in 1971, Brodie added a supplement incorporating
2517:
311:
1455:
criticized psychohistorians for deriving "their facts from their theories," thereby putting "facts... at the mercy of theory."See
426:
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2000:
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2201:
1912:
1411:
1193:
990:
690:
671:
495:
102:
1658:"Inferential Genotyping of Y Chromosomes in Latter-Day Saints Founders and Comparison to Utah Samples in the HapMap Project"
1541:
457:
raised awareness of Smith's and
Mormons' participation in politics and the resultant political dimension of both Mormon and
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1715:
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589:
202:
to re-examine the book, its author, and her methods, and in 1996 USU published the symposium papers as a book of essays.
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340:
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465:
described the book's historiographical influence by stating that its "impact on the field cannot be overstated".
561:
questioned many common Mormon beliefs and portrayals of Joseph Smith, the work was not immediately condemned by
425:: Oliver Buell, Orson Washington Hyde, Frank Henry Hyde, John Reed Hancock, and Moroni Pratt. In the 2000s, the
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2452:
2424:
2318:
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1232:
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331:
In 1995, Utah State
University sponsored a symposium to commemorate the 50th anniversary of the publication of
1457:
Lynn, Hunt (2002). "Psychology, Psychoanalysis, and Historical Thought". In Kramer, Lloyd; Maza, Sara (eds.).
2492:
2482:
513:"stunt" the field by narrowing its focus to topics explored in the book. In 2005, Cohen echoed this concern.
222:
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124:
1447:
Historians have also questioned the legitimacy of psychohistory in general. Psychohistory has been called
1907:
1801:
1361:
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310:
Upon its publication, Dale Morgan called Brodie's first book the "finest job of scholarship yet done in
487:
has had tremendous influence upon informed Mormon thinking, as shown by the fact that whole issues of
2108:
1749:
1629:
1546:
773:
597:, citing her publication of views "contrary to the beliefs, doctrines, and teachings of the Church."
169:
2196:
1745:"The Prophet Puzzle: Suggestions Leading Toward a More Comprehensive Interpretation of Joseph Smith"
1869:
1787:
1343:
1339:
1293:
677:
2069:
1056:
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1960:"History and the Claims of Revelation: Joseph Smith and the Materialization of the Golden Plates"
263:
2438:
2332:
2170:
2158:
2104:
1788:"From Old to New Mormon History: Fawn Brodie and the Legacy of Scholarly Analysis of Mormonism"
883:(Interview). Vol. 14, no. 3. Interviewed by Shirley E. Stephenson. pp. 99–116.
441:
The significance and ground-breaking nature of Brodie's work is generally acknowledged within
1226:
1074:
489:
218:
195:
833:"Richard Lyman Bushman, the Story of Joseph Smith and Mormonism, and the New Mormon History"
2300:
1102:
1052:
794:
768:
696:
609:, leaders of the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS; now called
358:
was waning, as while it had been "the 'go to' book on Smith's life" for "most historians",
217:
family. Brodie drifted away from religion during her graduate studies in literature at the
1833:
1791:
1351:
1106:
26:
8:
2116:
610:
567:
274:, a preeminent non-LDS scholar of Mormonism who rejects this theory, nevertheless called
254:
199:
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as hostile to its subject, evincing "unrelenting distaste for Joseph Smith" throughout.
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2271:
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1981:
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902:
894:
854:
798:
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477:
376:
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has never been out of print, and 60 years after its first publication, its publisher,
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2420:
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2364:
2354:
2314:
2283:
2232:
2065:
1985:
1879:
1834:"Understanding Mormonism: Foundational Sources on its Culture, History, and Theology"
1805:
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1507:
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1973:
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473:
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Other scholars of Mormonism enlarged and critiqued Brodie's research, most notably
135:
2410:
2386:
2382:
2360:
2350:
2338:
2304:
2045:, p. 110. This review was soon reprinted as a pamphlet and missionary tract.
1964:
1625:"Reconstructing the Y-Chromosome of Joseph Smith, Jr.: Genealogical Applications"
1458:
1181:
1064:
618:
393:
345:
286:
187:
56:
1580:"Resolving the Paternities of Oliver N. Buell and Mosiah L. Hancock through DNA"
786:
621:, president of the RLDS Church at the time, claimed that Brodie's authorship of
335:
during which scholars reflected on the book's contributions to Mormon studies.
2406:
2328:
1675:
1493:
1402:
1280:
1258:
1177:
981:
872:
627:
506:
458:
442:
388:
320:
294:
249:
210:
198:(USU) marked the 50th anniversary of the book's first publication by hosting a
177:
154:
1977:
2471:
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1249:
528:, historian Richard Bushman, a Mormon, sought to challenge the popularity of
430:
371:
245:
191:
1959:
745:
a glowing review of a book in whose production he had played a central role.
400:, and only rendered by scribes as if it were in Smith's first-person voice.
2029:
1693:
1387:"No Man Knows My Psychology: Fawn Brodie, Joseph Smith, and Psychoanalysis"
1130:
937:"No Man Knows My Psychology: Fawn Brodie, Joseph Smith, and Psychoanalysis"
662:
579:
165:
158:
1871:
Visions in a Seer Stone: Joseph Smith and the Making of the Book of Mormon
1850:
769:"Sincerity, Imagination, and Mythmaking: Fawn Brodie and the First Vision"
600:
2055:
1517:
Trevor-Roper, Hugh (February 18, 1973). "Re-inventing Hitler". The Arts.
1511:
1391:
1173:
941:
584:
573:
565:(LDS Church), even as the book went into a second printing. In 1946, the
374:, a prolific novelist and former Latter-day Saint. In his review for the
229:
116:
2275:
2224:
1762:
1744:
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1624:
1597:
1579:
1434:
1013:
898:
858:
832:
2434:
1740:
1314:
1284:
828:
656:
271:
2334:
No Man Knows My History: The Life of Joseph Smith, the Mormon Prophet
2266:
2215:
1955:
1903:
1699:
1425:
1406:
1221:
as the definitive account... on Joseph Smith’s life and legacy" (29).
1004:
985:
889:
850:
533:
521:
161:
1558:
1306:
2133:"With Fawn McKay Brodie, There Was Little Neutrality Among Mormons"
1623:
Perego, Ugo A.; Myers, Natalie M.; Woodward, Scott R. (Fall 2005).
876:
594:
552:
252:. This book, she asserts, was based in part on an earlier work,
259:
370:
Upon its 1945 release, one of the book's earliest critics was
319:
enjoyed broad acceptance. In 1971, Latter-day Saint historian
285:
Although Brodie's analysis of Smith has sometimes been termed
2440:
Sojourner in the Promised Land: Forty Years Among the Mormons
2412:
In the Past Lane: Historical Perspectives on American Culture
110:
2087:
2085:
1578:
Perego, Ugo A.; Ekins, Jayne E.; Woodward, Scott R. (2008).
1936:
1542:"Biographers and the Mormon "Prophet Puzzle": 1974 to 2004"
748:
732:
354:
Maffly-Kipp, who is not Mormon, believed the influence of
136:
2082:
2036:
2018:
1252:(November 25, 1945). "Mormonism and Its Yankee Prophet".
1153:
1141:
1057:"Applause, Attack, and Ambivalence: Varied Responses to
1463:. Malden, MA: John Wiley & Sons. pp. 337–356.
1186:"A Retrospective on the Scholarship of Richard Bushman"
1171:
720:
601:
Reorganized Church of Jesus Christ of Latter Day Saints
1924:
708:
809:
638:
213:
was born in 1915 into a respected, if impoverished,
1622:
1577:
421:, Brodie hypothesized that Smith had fathered five
476:considered the book a turning point from "old" to
20:No Man Knows My History: The Life of Joseph Smith
2513:History books about the Latter Day Saint movement
362:displaced it as a "definitive account" of Smith.
150:No Man Knows My History: The Life of Joseph Smith
2469:
2388:On the Road with Joseph Smith: An Author's Diary
2159:"Biographer Brodie Is the Subject Of a New Book"
617:describes these as having been "empty threats."
1797:: Fawn M. Brodie and Joseph Smith in Retrospect
1478:"Clio and Psyche: the Lessons of Psychohistory"
1357:: Fawn M. Brodie and Joseph Smith in Retrospect
1112:: Fawn M. Brodie and Joseph Smith in Retrospect
1070:: Fawn M. Brodie and Joseph Smith in Retrospect
613:) warned Brodie they would sue her, though the
563:the Church of Jesus Christ of Latter-day Saints
553:The Church of Jesus Christ of Latter-day Saints
248:and then the concept of a religious novel, the
877:"Fawn McKay Brodie: An Oral History Interview"
2001:"Recasting the Origins of the Book of Mormon"
1285:"Secular or Sectarian History? A Critique of
2248:"Some Reflections on the New Mormon History"
1554:(2): 226–245 – via DigitalCommons@USU.
1516:
2109:"Fawn M. Brodie: The Woman and Her History"
2103:
1585:John Whitmer Historical Association Journal
587:wrote a scathing 62-page pamphlet entitled
221:. Having found temporary employment at the
2299:
2091:
2042:
2024:
1101:
1051:
754:
738:
726:
403:Scholars also echoed Fisher's critique of
157:that was one of the first significant non-
25:
2265:
2214:
1849:
1683:
1655:
1603:
1501:
1460:A Companion to Western Historical Thought
1424:
1180:; Kelly, Catherine; Maffly-Kipp, Laurie;
1003:
888:
500:doubts as to one's loyalty to the Church.
423:children through polygamous relationships
384:"almost more a novel than a biography."
2245:
2194:
1482:Journal of the Royal Society of Medicine
1475:
1338:
2381:
2349:
2168:
2156:
1942:
1930:
1831:
1782:
1159:
1147:
539:In 2019, an opinion essay published in
427:Sorenson Molecular Genealogy Foundation
235:
2470:
2433:
2405:
2391:. Salt Lake City: Greg Kofford Books.
2327:
2306:Fawn McKay Brodie: A Biographer's Life
2190:
2188:
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1863:
1861:
1778:
1776:
1774:
1772:
1739:
1713:
1663:The American Journal of Human Genetics
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1532:
1530:
1334:
1332:
1248:
1115:. Logan: Utah State University Press.
871:
827:
815:
766:
714:
338:In his 2005 biography of Smith titled
176:was influential in the development of
2253:Dialogue: A Journal of Mormon Thought
2202:Dialogue: A Journal of Mormon Thought
2169:Wolfson, Hannah (September 7, 1999).
2157:Wolfson, Hannah (September 7, 1999).
1954:
1913:Dialogue: A Journal of Mormon Thought
1902:
1867:
1827:
1825:
1536:
1412:Dialogue: A Journal of Mormon Thought
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991:Dialogue: A Journal of Mormon Thought
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970:
968:
934:
881:Dialogue: A Journal of Mormon Thought
691:Joseph Smith: The Making of a Prophet
672:History of Joseph Smith by His Mother
1998:
1656:Gitschier, Jane (January 13, 2009).
1456:
1401:
1399:(1) – via BYU ScholarsArchive;
1279:
980:
949:(1) – via BYU ScholarsArchive.
930:
928:
926:
924:
922:
920:
918:
916:
2246:Flanders, Robert B. (Spring 1974).
2185:
2150:
2097:
1992:
1948:
1858:
1769:
1716:"Allegations of Joseph's Paternity"
1714:Hales, Brian; Hales, Laura Harris.
1707:
1606:"DNA solves a Joseph Smith mystery"
1604:De Groote, Michael (July 9, 2011).
1527:
1329:
547:
13:
2054:
1999:Park, Benjamin E. (May 25, 2020).
1896:
1876:University of North Carolina Press
1822:
1385:Cohen, Charles L. (January 2005).
1266:
1239:
1095:
1028:
965:
935:Cohen, Charles L. (January 2005).
14:
2529:
2356:Joseph Smith: Rough Stone Rolling
2195:Flanders, Robert B. (Fall 1966).
1407:"Brodie Revisited: A Reappraisal"
986:"Brodie Revisited: A Reappraisal"
913:
684:Joseph Smith: Rough Stone Rolling
341:Joseph Smith: Rough Stone Rolling
1908:"'The Prophet Puzzle' Revisited"
767:Turner, John G. (October 2021).
655:
649:Latter Day Saint movement portal
641:
278:a "beautifully written biography
2518:Mormonism-related controversies
2239:
2131:Gibson, Doug (April 20, 2014).
2124:
2048:
1733:
1649:
1570:
1476:Shepherd, Michael (June 1978).
1378:
1350:. In Bringhurst, Newell (ed.).
1207:10.5406/dialjmormthou.44.3.0001
1165:
1063:. In Bringhurst, Newell (ed.).
953:
1832:Van Dyk, Gerrit (April 2019).
1567:, pp. 441, 460, 464, 484.
962:, 28 (November 28, 1945), 7-8.
865:
821:
760:
1:
2061:No, Ma'am, That's Not History
960:Saturday Review of Literature
743:Saturday Review of Literature
702:
605:Shortly after the release of
590:No, Ma'am, That's Not History
305:
205:
2445:University of Illinois Press
2311:University of Oklahoma Press
436:
365:
300:
7:
2503:Books critical of Mormonism
1802:Utah State University Press
1602:For John Reed Hancock, see
1362:Utah State University Press
838:Journal of American History
795:10.5406/jmormhist.47.4.0095
787:10.5406/jmormhist.47.4.0095
634:
16:1945 book by Fawn M. Brodie
10:
2534:
2293:
1868:Davis, William L. (2020).
1676:10.1016/j.ajhg.2009.01.018
1494:10.1177/014107687807100604
1231:: CS1 maint: postscript (
410:D. Michael Quinn assessed
31:Cover of the first edition
2197:"Writing the Mormon Past"
1988:– via eScholarship.
1978:10.1163/15685276-12341315
1838:Theological Librarianship
1750:Journal of Mormon History
1630:Journal of Mormon History
1621:For Moroni L. Pratt, see
1576:For Oliver N. Buell, see
1547:Journal of Mormon History
1340:Anderson, Lavina Fielding
774:Journal of Mormon History
541:Theological Librarianship
463:Theological Librarianship
170:Latter Day Saint movement
134:
122:
108:
96:
88:
80:
72:
62:
52:
44:
36:
24:
2498:Books about Joseph Smith
168:, the progenitor of the
2417:Oxford University Press
2105:Van Wagoner, Richard S.
1795:No Man Knows My History
1720:Joseph Smith's Polygamy
1355:No Man Knows My History
1346:No Man Knows My History
1287:No Man Knows My History
1110:No Man Knows My History
1068:No Man Knows My History
1059:No Man Knows My History
607:No Man Knows My History
559:No Man Knows My History
530:No Man Knows My History
518:No Man Knows My History
511:No Man Knows My History
469:No Man Knows My History
455:No Man Knows My History
447:No Man Knows My History
419:No Man Knows My History
412:No Man Knows My History
405:No Man Knows My History
382:No Man Knows My History
356:No Man Knows My History
351:No Man Knows My History
333:No Man Knows My History
326:No Man Knows My History
317:No Man Knows My History
291:No Man Knows My History
276:No Man Knows My History
268:No Man Knows My History
242:No Man Knows My History
184:No Man Knows My History
180:as a scholarly field.
174:No Man Knows My History
2508:English-language books
2478:1945 non-fiction books
2383:Bushman, Richard Lyman
2351:Bushman, Richard Lyman
1182:Bushman, Richard Lyman
502:
68:1945; revised ed. 1971
2488:Alfred A. Knopf books
2301:Bringhurst, Newell G.
1851:10.31046/tl.v12i1.531
1392:BYU Studies Quarterly
1103:Bringhurst, Newell G.
1075:Utah State University
942:BYU Studies Quarterly
485:
461:activities. In 2019,
219:University of Chicago
196:Utah State University
194:commentary. In 1995,
2493:American biographies
2483:1945 in Christianity
2107:(July–August 1982).
1945:, pp. xxi–xxii.
1804:. pp. 195–233.
1364:. pp. 127–153.
697:Newell G. Bringhurst
678:Joseph Smith–History
483:In 1971, Hill wrote:
478:"new" Mormon history
258:, by a contemporary
236:Perspective on Smith
1344:"Literary Style in
1219:Rough Stone Rolling
611:Community of Christ
526:Rough Stone Rolling
516:In the years since
360:Rough Stone Rolling
255:View of the Hebrews
21:
1765:– via JSTOR.
1600:– via JSTOR.
1325:– via JSTOR.
1172:Underwood, Grant;
1150:, pp. 58, 91.
1077:. pp. 39–59.
1053:Bringhurst, Newell
873:Brodie, Fawn McKay
861:– via JSTOR.
831:(September 2007).
805:– via JSTOR.
153:is a 1945 book by
19:
2179:Salt Lake Tribune
2163:Salt Lake Tribune
2137:Standard-Examiner
2066:Maxwell Institute
1784:Launius, Roger D.
1538:Quinn, D. Michael
1453:Hugh Trevor-Roper
1162:, p. 4, 102.
757:, pp. 96–97.
717:, pp. 20–21.
615:Standard-Examiner
451:Solomon Spaulding
146:
145:
142:BX8695.S6 B7 1995
103:978-0-679-73054-5
73:Publication place
40:Fawn McKay Brodie
2525:
2462:
2459:Internet Archive
2430:
2402:
2378:
2375:Internet Archive
2346:
2343:Internet Archive
2324:
2288:
2287:
2269:
2267:10.2307/45224462
2243:
2237:
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2218:
2216:10.2307/45223818
2192:
2183:
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2166:
2154:
2148:
2147:
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2128:
2122:
2121:
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2101:
2095:
2089:
2080:
2079:
2078:
2077:
2068:, archived from
2052:
2046:
2040:
2034:
2022:
2016:
2015:
2013:
2011:
2005:Benjamin E. Park
1996:
1990:
1989:
1972:(2/3): 182–207.
1952:
1946:
1940:
1934:
1928:
1922:
1921:
1900:
1894:
1893:
1865:
1856:
1855:
1853:
1829:
1820:
1819:
1816:Internet Archive
1780:
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1601:
1574:
1568:
1562:
1556:
1555:
1534:
1525:
1524:
1520:The Sunday Times
1515:
1505:
1474:
1449:pseudoscientific
1446:
1428:
1426:10.2307/45224368
1400:
1382:
1376:
1375:
1336:
1327:
1326:
1277:
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1190:
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1135:Internet Archive
1099:
1093:
1092:
1089:Internet Archive
1049:
1026:
1025:
1007:
1005:10.2307/45224368
978:
963:
957:
951:
950:
932:
911:
910:
892:
890:10.2307/45224987
869:
863:
862:
851:10.2307/25094962
825:
819:
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807:
806:
764:
758:
752:
746:
736:
730:
724:
718:
712:
665:
660:
659:
651:
646:
645:
644:
548:Mormon responses
474:Roger D. Launius
398:Willard Richards
281:
215:Latter-day Saint
192:psychohistorical
138:
112:
64:Publication date
29:
22:
18:
2533:
2532:
2528:
2527:
2526:
2524:
2523:
2522:
2468:
2467:
2455:
2427:
2407:Kammen, Michael
2399:
2371:
2361:Alfred A. Knopf
2339:Alfred A. Knopf
2329:Brodie, Fawn M.
2321:
2296:
2291:
2244:
2240:
2193:
2186:
2167:Continued from
2155:
2151:
2141:
2139:
2129:
2125:
2111:
2102:
2098:
2092:Bringhurst 1999
2090:
2083:
2075:
2073:
2064:, Provo, Utah:
2056:Nibley, Hugh W.
2053:
2049:
2043:Bringhurst 1999
2041:
2037:
2025:Bringhurst 1999
2023:
2019:
2009:
2007:
1997:
1993:
1953:
1949:
1941:
1937:
1929:
1925:
1901:
1897:
1886:
1878:. p. 160.
1866:
1859:
1830:
1823:
1812:
1781:
1770:
1738:
1734:
1724:
1722:
1712:
1708:
1654:
1650:
1614:
1612:
1575:
1571:
1563:
1559:
1540:(Summer 2006).
1535:
1528:
1471:
1405:(Winter 1972).
1403:Hill, Marvin S.
1383:
1379:
1372:
1337:
1330:
1307:10.2307/3164082
1281:Hill, Marvin S.
1278:
1267:
1247:
1240:
1224:
1223:
1188:
1178:Wood, Gordon S.
1174:Stout, Harry S.
1170:
1166:
1158:
1154:
1146:
1142:
1123:
1100:
1096:
1085:
1050:
1029:
984:(Winter 1972).
982:Hill, Marvin S.
979:
966:
958:
954:
933:
914:
875:(Summer 1981).
870:
866:
826:
822:
814:
810:
765:
761:
755:Bringhurst 1999
753:
749:
739:Bringhurst 1999
737:
733:
727:Bringhurst 1999
725:
721:
713:
709:
705:
661:
654:
647:
642:
640:
637:
619:Israel A. Smith
603:
577:section of the
568:Improvement Era
555:
550:
439:
394:George A. Smith
368:
346:Richard Bushman
308:
303:
287:psychobiography
279:
238:
208:
188:Alfred A. Knopf
127:
81:Media type
65:
57:Alfred A. Knopf
32:
17:
12:
11:
5:
2531:
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2520:
2515:
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2500:
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2431:
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2403:
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2379:
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2319:
2295:
2292:
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2238:
2184:
2149:
2123:
2096:
2094:, p. 111.
2081:
2047:
2035:
2017:
1991:
1947:
1935:
1933:, p. 102.
1923:
1895:
1891:civilizations.
1884:
1857:
1821:
1810:
1793:Reconsidering
1768:
1732:
1706:
1670:(2): 251–258.
1648:
1569:
1557:
1526:
1488:(6): 406–412.
1469:
1377:
1370:
1353:Reconsidering
1348:: An Analysis"
1328:
1294:Church History
1283:(March 1974).
1265:
1259:New York Times
1250:Fisher, Vardis
1238:
1164:
1152:
1140:
1121:
1108:Reconsidering
1105:, ed. (1996).
1094:
1083:
1066:Reconsidering
1027:
964:
952:
912:
864:
845:(2): 498–516.
820:
818:, p. 165.
808:
759:
747:
731:
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687:
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602:
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554:
551:
549:
546:
507:historiography
490:B.Y.U. Studies
443:Mormon studies
438:
435:
377:New York Times
367:
364:
321:Marvin S. Hill
312:Mormon history
307:
304:
302:
299:
295:psychoanalysis
250:Book of Mormon
237:
234:
223:Harper Library
211:Fawn M. Brodie
207:
204:
178:Mormon history
155:Fawn M. Brodie
144:
143:
140:
132:
131:
130:289.3/092 B 20
128:
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106:
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93:
92:576 (1971 ed.)
90:
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2:
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2414:
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2408:
2404:
2400:
2398:9781589581029
2394:
2390:
2389:
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2380:
2376:
2372:
2370:9781400077533
2366:
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2358:
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2212:
2208:
2204:
2203:
2198:
2191:
2189:
2181:. p. B1.
2180:
2176:
2174:
2171:"Now We Know
2165:. p. B4.
2164:
2160:
2153:
2138:
2134:
2127:
2119:
2118:
2110:
2106:
2100:
2093:
2088:
2086:
2072:on 2013-06-18
2071:
2067:
2063:
2062:
2057:
2051:
2044:
2039:
2032:
2031:
2026:
2021:
2006:
2002:
1995:
1987:
1983:
1979:
1975:
1971:
1967:
1966:
1961:
1957:
1951:
1944:
1939:
1932:
1927:
1920:(3): 125–140.
1919:
1915:
1914:
1909:
1906:(Fall 1998).
1905:
1899:
1892:
1887:
1885:9781469655659
1881:
1877:
1873:
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1811:9780874212051
1807:
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1523:. p. 35.
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1472:
1470:9780631217145
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1408:
1404:
1398:
1394:
1393:
1388:
1381:
1373:
1371:9780874212143
1367:
1363:
1360:. Logan, UT:
1359:
1358:
1354:
1349:
1347:
1341:
1335:
1333:
1324:
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1196:
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1187:
1184:(Fall 2011).
1183:
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784:
781:(4): 95–109.
780:
776:
775:
770:
763:
756:
751:
744:
740:
735:
729:, p. 80.
728:
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448:
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432:
431:Y-DNA testing
428:
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420:
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408:
406:
401:
399:
395:
390:
389:Marvin S Hill
385:
383:
379:
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372:Vardis Fisher
363:
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246:golden plates
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137:LC Class
133:
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125:Dewey Decimal
121:
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107:
104:
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99:
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83:
79:
76:United States
75:
71:
67:
61:
58:
55:
51:
47:
43:
39:
35:
28:
23:
2465:
2457:– via
2439:
2415:. New York:
2411:
2387:
2373:– via
2359:. New York:
2355:
2341:– via
2337:. New York:
2333:
2305:
2260:(1): 34–41.
2257:
2251:
2241:
2209:(3): 47–62.
2206:
2200:
2178:
2172:
2162:
2152:
2140:. Retrieved
2136:
2126:
2115:
2099:
2074:, retrieved
2070:the original
2060:
2050:
2038:
2030:Deseret News
2028:
2020:
2008:. Retrieved
2004:
1994:
1969:
1963:
1950:
1943:Bushman 2005
1938:
1931:Bushman 2007
1926:
1917:
1911:
1898:
1889:
1870:
1844:(1): 50–60.
1841:
1837:
1814:– via
1796:
1792:
1754:
1748:
1735:
1723:. Retrieved
1719:
1709:
1697:
1667:
1661:
1651:
1637:(2): 42–60.
1634:
1628:
1613:. Retrieved
1610:Deseret News
1609:
1589:
1583:
1572:
1560:
1551:
1545:
1518:
1485:
1481:
1459:
1419:(4): 72–85.
1416:
1410:
1396:
1390:
1380:
1356:
1352:
1345:
1301:(1): 78–96.
1298:
1292:
1286:
1262:. p. 5.
1257:
1227:cite journal
1218:
1198:
1192:
1167:
1160:Bushman 2007
1155:
1148:Bushman 2005
1143:
1133:– via
1111:
1107:
1097:
1087:– via
1069:
1065:
1058:
998:(4): 72–85.
995:
989:
959:
955:
946:
940:
880:
867:
842:
836:
823:
811:
778:
772:
762:
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742:
734:
722:
710:
689:
682:
670:
663:Books portal
623:No Man Knows
622:
614:
606:
604:
588:
580:Deseret News
578:
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241:
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209:
183:
182:
173:
166:Joseph Smith
159:hagiographic
149:
148:
147:
2435:Shipps, Jan
1741:Shipps, Jan
1592:: 128–136.
1565:Brodie 1945
1254:Book Review
1201:(3): 1–43.
1131:j.ctt46nwv5
829:Shipps, Jan
816:Shipps 2000
715:Kammen 1997
628:anti-Mormon
585:Hugh Nibley
574:Church News
459:anti-Mormon
264:Ethan Smith
230:Dale Morgan
162:biographies
2472:Categories
2454:0252025903
2443:. Urbana:
2426:0195111117
2320:0806131810
2309:. Norman:
2076:2013-02-20
1956:Taves, Ann
1904:Vogel, Dan
1122:0874212146
1084:0874212146
703:References
387:Historian
306:Prominence
272:Jan Shipps
206:Background
2284:254387934
2233:254388452
2142:April 25,
2010:April 23,
1986:170900524
1800:. Logan:
1725:April 22,
1700:haplotype
1615:April 22,
1443:254311417
1323:162436872
1215:171987729
1073:. Logan:
1022:254311417
907:254390276
803:246615613
557:Although
534:Ann Taves
522:Dan Vogel
437:Influence
366:Criticism
301:Reception
260:clergyman
200:symposium
53:Publisher
2437:(2000).
2409:(1997).
2385:(2007).
2353:(2005).
2331:(1945).
2303:(1999).
2276:45224462
2225:45223818
2175:History"
2117:Sunstone
1958:(2014).
1786:(1996).
1763:23285878
1757:: 3–20.
1743:(1974).
1694:19215731
1643:23289931
1598:43200447
1435:45224368
1342:(1996).
1055:(1996).
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