In the closing decades of the nineteenth century, college-age Latter-daySaints began undertaking a remarkable intellectual pilgrimage to the nation’selite universities, including Harvard, Columbia, Michigan, Chicago, andStanford. Thomas W. Simpson chronicles the academic migration of hundredsof LDS students from the 1860s through the late 1930s, when churchauthority J. Reuben Clark Jr., himself a product of the Columbia UniversityLaw School, gave a reactionary speech about young Mormons’ search forintellectual cultivation. Clark's leadership helped to set conservative parametersthat in large part came to characterize Mormon intellectual life.At the outset, Mormon women and men were purposefully dispatched tosuch universities to “gather the world’s knowledge to Zion.” Simpson, drawingon unpublished diaries, among other materials, shows how LDS studentscommonly described American universities as egalitarian spaces that fostereda personally transformative sense of freedom to explore provisionalreconciliations of Mormon and American identities and religious and scientificperspectives. On campus, Simpson argues, Mormon separatism diedand a new, modern Mormonism was born: a Mormonism at home in theUnited States but at odds with itself. Fierce battles among Mormon scholarsand church leaders ensued over scientific thought, progressivism, and thehistoricity of Mormonism’s sacred past. The scars and controversy, Simpsonconcludes, linger.

In the closing decades of the nineteenth century, college-age Latter-daySaints began undertaking a remarkable intellectual pilgrimage to the nation’selite universities, including Harvard, Columbia, Michigan, Chicago, andStanford. Thomas W. Simpson chronicles the academic migration of hundredsof LDS students from the 1860s through the late 1930s, when churchauthority J. Reuben Clark Jr., himself a product of the Columbia UniversityLaw School, gave a reactionary speech about young Mormons’ search forintellectual cultivation. Clark's leadership helped to set conservative parametersthat in large part came to characterize Mormon intellectual life.At the outset, Mormon women and men were purposefully dispatched tosuch universities to “gather the world’s knowledge to Zion.” Simpson, drawingon unpublished diaries, among other materials, shows how LDS studentscommonly described American universities as egalitarian spaces that fostereda personally transformative sense of freedom to explore provisionalreconciliations of Mormon and American identities and religious and scientificperspectives. On campus, Simpson argues, Mormon separatism diedand a new, modern Mormonism was born: a Mormonism at home in theUnited States but at odds with itself. Fierce battles among Mormon scholarsand church leaders ensued over scientific thought, progressivism, and thehistoricity of Mormonism’s sacred past. The scars and controversy, Simpsonconcludes, linger.

In the closing decades of the nineteenth century, college-age Latter-daySaints began undertaking a remarkable intellectual pilgrimage to the nation’selite universities, including Harvard, Columbia, Michigan, Chicago, andStanford. Thomas W. Simpson chronicles the academic migration of hundredsof LDS students from the 1860s through the late 1930s, when churchauthority J. Reuben Clark Jr., himself a product of the Columbia UniversityLaw School, gave a reactionary speech about young Mormons’ search forintellectual cultivation. Clark's leadership helped to set conservative parametersthat in large part came to characterize Mormon intellectual life.At the outset, Mormon women and men were purposefully dispatched tosuch universities to “gather the world’s knowledge to Zion.” Simpson, drawingon unpublished diaries, among other materials, shows how LDS studentscommonly described American universities as egalitarian spaces that fostereda personally transformative sense of freedom to explore provisionalreconciliations of Mormon and American identities and religious and scientificperspectives. On campus, Simpson argues, Mormon separatism diedand a new, modern Mormonism was born: a Mormonism at home in theUnited States but at odds with itself. Fierce battles among Mormon scholarsand church leaders ensued over scientific thought, progressivism, and thehistoricity of Mormonism’s sacred past. The scars and controversy, Simpsonconcludes, linger.