Joseph Smith cannot be dismissed as a colorful fraud, Bushman argues, nor seen only as a restorer of religious truth. Entangled in nineteenth-century Yankee culture -- including the skeptical Enlightenment -- Smith was nevertheless an original who cut his own path. And while there are multiple contexts from which to draw an understanding of Joseph Smith (including magic, seekers, the Second Great Awakening, communitarianism, restorationism, and more), Bushman suggests that Smith stood at the cusp of modernity and presented the possibility of belief in a time of growing skepticism.

When examined carefully, the Book of Mormon is found to have intricate subplots and peculiar cultural twists. Bushman discusses the book's ambivalence toward republican government, explores the culture of the Lamanites (the enemies of the favored people), and traces the book's fascination with records, translation, and history. Yet Believing History also sheds light on the meaning of Joseph Smith and the Book of Mormon today. How do we situate Mormonism in American history? Is Mormonism relevant in the modern world?

Believing History offers many surprises. Believers will learn that Joseph Smith is more than an icon, and non-believers will find that Mormonism cannot be summed up with a simple label. But wherever readers stand on Bushman's arguments, he provides us with a provocative and open look at a believing historian studying his own faith.

This is an investigation of the strains that accompanied the growth of liberty in an authoritarian society. Mr. Bushman traces the deterioration of Puritan social institutions and the consequences for human character. He does this by focusing on day-to-day life in Connecticut--on the farms, in the churches, and in the town meetings. Controversies within the towns over property, money, and church discipline shook the "land of steady habits," and the mounting frustration of common needs compelled those in authority, in contradiction to Puritan assumptions, to become more responsive to popular demands.

In the Puritan setting these tensions were inevitably given a moral significance. Integrating social and economic interpretations, Mr. Bushman explains the Great Awakening of the 1740's as an outgrowth of the stresses placed on the Puritan character. Men, plagued with guilt for pursuing their economic ambitions and resisting their rulers, became highly susceptible to revival preaching.

The Awakening gave men a new vision of the good society. The party of the converted, the "New Lights," which also absorbed people with economic discontents, put unprecedented demands on civil and ecclesiastical authorities. The resulting dissension moved Connecticut, almost unawares, toward republican attitudes and practices. Disturbed by the turmoil, many observers were, by 1765, groping toward a new theory of social order that would reconcile traditional values with their eighteenth-century experiences.

Vividly written, full of illustrative detail, the manuscript of this book has been called by Oscar Handlin one of the most important works of American history in recent years.

Drawing on this forty-three-year chronicle, Claudia L. Bushman provides a richly illuminating study, a microhistory that is rewarding to read. Walker sets aside most of the "Old South planter" stereotype. He sold wheat in Baltimore and Norfolk and invested in railroad stock, and yet he grew, spun, and wove cotton for clothing, tanned leather, and made shoes. He avoided lavish creature comforts in favor of purchasing the latest farm equipment. So far from losing out to soil exhaustion, he experimented with improved farming methods, nourished his land, and kept his yields high.

Walker's journal describes the legal cases he tenaciously pursued, records devotion to the local Methodist church, and explains his practice of Thomsonian medicine on slaves and family members alike. He provides insight into women's work and lays out the drama of blacks and whites living in close intimacy and constant fear. Walker humbly referred to himself as "a poor illiterate worm," but his diary dramatically captures the life of a small planter in antebellum Virginia.