Sacred Tribes Journal Volume 7 Number 1 (2012): 80-83 ISSN: 1941-8167

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BOOK REVIEW

Joseph Smith, Jesus, and Satanic Opposition: Atonement, Evil and the Mormon Vision, by Douglas J. Davies. Farnham, England: Ashgate, 2010. 282pp. Paper. $29.95.

Douglas Davies of the University of Durham continues to prove

himself one of the best non-Mormon scholars exploring the religion of

Mormonism. Previously he has written The Mormon Culture of Salvation

(Ashgate, 2000), which provides a helpful consideration of the two

spheres of Mormon religious life divided between local wards and tem-

ples, and which also includes a consideration of the death-transcendence

motif that plays such a pivotal part in Mormonism, particularly in temple

ritual. Davies has also written An Introduction to Mormonism (Cam-

bridge University Press, 2003), which presents one of the most balanced

overviews of Mormonism in print, and which this reviewer believes

should serve as the introductory volume on the religion in universities

and seminaries.

Davies adds to his academic exploration of Mormonism with Jo-

seph Smith, Jesus, and Satanic Opposition. In some ways this volume

builds upon the reflections and insights the author put forward in The

Mormon Culture of Salvation, but whereas much of that volume consid-

ered the significance of death and death-transcendence, Davies’ latest

work not only takes the reader deeper, but also provides a means to step

back in order to see the broader narrative and visual aspects involved.

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In his analysis, Davies cuts to the heart of Mormonism and con-

tends that the Mormon Plan of Salvation “is the essential scheme of the

‘gospel,’” and further that “its prime role is as the grand narrative in-

forming all others, being to Mormon thought what the doctrine of the

Holy Trinity is to mainstream Christian theology. As such, the Plan and

the Trinity are functional equivalent contexts for interpreting the concept

of ‘Jesus.’” (8). Davies also identifies other paradigmatic narrative ele-

ments within Mormonism, including the Pre-Existence (most notable

within this is the Heavenly Council), and the First Vision. Three charac-

ters figure prominently in each of these narrative elements, including

Jesus, Satan, and Joseph Smith, and their part in the outworking of the

Plan in response to human and satanic apostasy in both its pre-earthly

and earthly manifestations in Mormon narrative. By way of clarification,

Davies notes that the functions of Plan and Trinity, and the interactions

of Jesus, Satan, and Joseph Smith, are to be understood in terms func-

tional equivalents in the respective religious traditions “and not to equate

their constituent personages or members” (209).

In addition to the insightful recognition of the functional equiva-

lency in Mormonism of the Plan to Trinitarianism in Christendom, Da-

vies has also drawn attention to the significance of “a strong narrative

tradition within LDS life” (57). Davies writes, “An image like the First

Vision creates a theological rationale that structures the symbolic imagi-

nation of group members, influencing hymnody, teaching and testimony,

and providing an implicit validation for elements of more ordinary dis-

course bonding co-believers” (53). He further argues that this narrative

element provides something of an advantage to Mormonism over more

traditional expressions of Christianity. In this he states, that “the Plan’s

easily remembered narrative form gives it an inherent attraction as a sto-

ry to be told, unlike the doctrine of the Trinity” (57). Davies reminds us

that narrative “is of the essence of humanity” (3), and that this incorpo-

rates not only sacred texts as Protestants are prone to gravitate towards,

Sacred Tribes Journal Volume 7 Number 1 (2012): 80-83 ISSN: 1941-8167

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but also elements like personal testimonies and communal traditions,

which are especially prevalent in Mormonism.

Beyond the narrative considerations of Mormonism Davies also

points out that “Mormonism is a religion of images” (2), ranging from its

various buildings and temples in Salt Lake City and other historic Mor-

mon sites, to paintings and dramatic events such as Mormon pageants.

Narrative and imagery come together to form Mormon culture’s visual-

narrative matrix (2).

One other aspect of Davies’ analysis is important for considera-

tion, which the author develops in the book’s final chapter. Davies dis-

cusses the concept of “otherness,” wherein Mormon identity and theolo-

gy has been developed “constrained by ‘significant others,’” particularly

in its often antagonistic relationship with Protestantism. This is not an

insight unique to Davies, but he does go so far as to recognize that “the

identity of a church and the identities of its constituent members” in the

Mormon Church qualify it “almost as an ‘ethnic group,’” a point which

has been argued elsewhere by those inside and outside the Mormon tradi-

tion in their attempts to understand it better, and move beyond the limit-

ing conceptual and dialogical categories of “cult” and “heresies.” Mor-

monism faces challenges in self-identity through the constraints of other-

ness, much as does Protestantism since the Reformation in Davies’ view.

One other aspect of Davies’ discussion in relation to “otherness” is im-

portant, and that is in its underlying significance and force that must be

acknowledged even when it is not present on the surface. In this regard

Davies writes, “In terms of the study of religion it is obvious that all

churches develop conceptual and emotional worlds, though emotional

factors seldom appear explicit in apologetic debates despite their power-

ful pounding beneath logical disputation and carefully arranged texts”

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(223). Otherness must be acknowledged as an ongoing force within

Mormonism, both in its easily recognized disputes over Christian identity

with the rest of Christendom, as well as in more subtle forms in the af-

fective dimension to which Davies points.

Mormon studies remains a small, but growing area of academic

study for scholars of religion, and Davies continues to make his presence

felt within this area of study. Those standing outside the Mormon tradi-

tion will benefit greatly from a consideration of Davies’ insights on a

religion with an increasingly high profile in public discourse.

John W. Morehead

Western Institute for Intercultural Studies