Mormonism and Church discipline/Scholars/D. Michael Quinn - Revision history

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	Historian D. Michael Quinn has publicly discussed his excommunication, claiming that it was the direct result of his historical research on the origins of Mormonism.		Historian D. Michael Quinn has publicly discussed his excommunication, claiming that it was the direct result of his historical research on the origins of Mormonism.

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	{{Resource Title\|Excommunication of D. Michael Quinn}}		{{Resource Title\|Excommunication of D. Michael Quinn}}
	~~== ==~~
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	Historian D. Michael Quinn has publicly discussed his excommunication, claiming that it was the direct result of his historical research on the origins of Mormonism.		Historian D. Michael Quinn has publicly discussed his excommunication, claiming that it was the direct result of his historical research on the origins of Mormonism.

	~~== ==~~
	~~{{Response label}}~~

	Quinn claims that his excommunication was the direct result of his historical research on the origins of Mormonism. He refused to attend his own disciplinary council, telling his stake president that it was "a process which was designed to punish me for being the messenger of unwanted historical evidence and to intimidate me from further work in Mormon history."<ref>D. Michael Quinn, Letter to Paul A. Hanks, 7 February 1993; cited in Lavina Fielding Anderson, "DNA Mormon: D. Michael Quinn," in ''Mormon Mavericks: Essays on Dissenters'', edited by John Sillito and Susan Staker (Salt Lake City, Signature Books, 2002), 329-364.</ref>		Quinn claims that his excommunication was the direct result of his historical research on the origins of Mormonism. He refused to attend his own disciplinary council, telling his stake president that it was "a process which was designed to punish me for being the messenger of unwanted historical evidence and to intimidate me from further work in Mormon history."<ref>D. Michael Quinn, Letter to Paul A. Hanks, 7 February 1993; cited in Lavina Fielding Anderson, "DNA Mormon: D. Michael Quinn," in ''Mormon Mavericks: Essays on Dissenters'', edited by John Sillito and Susan Staker (Salt Lake City, Signature Books, 2002), 329-364.</ref>
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	Despite Anderson's one-sided telling, even her account shows a leader trying for months to speak privately with a wayward member who sees only a conspiracy to suppress historical truth. Thus, the historical record tells a somewhat different story—even when filtered through the lens of another member of the "September Six."		Despite Anderson's one-sided telling, even her account shows a leader trying for months to speak privately with a wayward member who sees only a conspiracy to suppress historical truth. Thus, the historical record tells a somewhat different story—even when filtered through the lens of another member of the "September Six."
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GregSmith at 00:04, 6 July 2014

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	Quinn claims that his excommunication was the direct result of his historical research on the origins of Mormonism. He refused to attend his own disciplinary council, telling his stake president that it was "a process which was designed to punish me for being the messenger of unwanted historical evidence and to intimidate me from further work in Mormon history."<ref>D. Michael Quinn, Letter to Paul A. Hanks, 7 February 1993; cited in Anderson, "DNA Mormon."</ref>		Quinn claims that his excommunication was the direct result of his historical research on the origins of Mormonism. He refused to attend his own disciplinary council, telling his stake president that it was "a process which was designed to punish me for being the messenger of unwanted historical evidence and to intimidate me from further work in Mormon history."<ref>D. Michael Quinn, Letter to Paul A. Hanks, 7 February 1993; cited in Lavina Fielding Anderson, "DNA Mormon: D. Michael Quinn," in ''Mormon Mavericks: Essays on Dissenters'', edited by John Sillito and Susan Staker (Salt Lake City, Signature Books, 2002), 329-364.</ref>

	Despite Quinn's belief that his Church discipline was all about his history, his stake president wrote back on 11 May 1993, saying "There are other matters that I need to talk with you about that are '''''not''''' related to your historical writings. These are very sensitive and highly confidential and this is why I have not mentioned them before in writing."<ref>Paul A. Hanks to D. Michael Quinn, 11 May 1993; cited in Anderson, "DNA Mormon."</ref>		Despite Quinn's belief that his Church discipline was all about his history, his stake president wrote back on 11 May 1993, saying "There are other matters that I need to talk with you about that are '''''not''''' related to your historical writings. These are very sensitive and highly confidential and this is why I have not mentioned them before in writing."<ref>Paul A. Hanks to D. Michael Quinn, 11 May 1993; cited in Anderson, "DNA Mormon."</ref>
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	:[After resigning from BYU] Michael called and wrote occasionally during his self-imposed exile in New Orleans and sent me some of the pieces he was writing. I particularly remember a vivid description of a Mardi Gras parade and a highly symbolic short story of two missionaries in Louisiana who were sexually attracted to each other and caught in a web of desire and violence, stalked by a religious psychopath....		:[After resigning from BYU] Michael called and wrote occasionally during his self-imposed exile in New Orleans and sent me some of the pieces he was writing. I particularly remember a vivid description of a Mardi Gras parade and a highly symbolic short story of two missionaries in Louisiana who were sexually attracted to each other and caught in a web of desire and violence, stalked by a religious psychopath....

	:When Michael moved back to Utah, there was a new peace about him. He came to dinner and talked with deep serenity about the work he had done in therapy to come to terms with the contradictions and silences in his family's past, in his personal past, and in the sense of acceptance he felt about his personal, ecclesiastical, and sexual paradoxes. He also said that he was through running and hiding.<ref>~~Lavina Fielding~~ Anderson, "DNA Mormon~~: D~~. ~~Michael Quinn,~~" ~~in ''Mormon Mavericks: Essays on Dissenters'', edited by John Sillito and Susan Staker (Salt Lake City, Signature Books, 2002), 329-364.~~</ref>		:When Michael moved back to Utah, there was a new peace about him. He came to dinner and talked with deep serenity about the work he had done in therapy to come to terms with the contradictions and silences in his family's past, in his personal past, and in the sense of acceptance he felt about his personal, ecclesiastical, and sexual paradoxes. He also said that he was through running and hiding.<ref>Anderson, "DNA Mormon."</ref>

	Anderson later observes that in New Orleans, "He was also trying to come to terms with his gay identity, including intensive work with a therapist. They were years spent in hiding, trying to heal from an emotional battering."<ref>Anderson, "DNA Mormon."</ref>		Anderson later observes that in New Orleans, "He was also trying to come to terms with his gay identity, including intensive work with a therapist. They were years spent in hiding, trying to heal from an emotional battering."<ref>Anderson, "DNA Mormon."</ref>