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Wisely, given their general audience, the authors begin with some of the more exciting aspects of Mormon history and the church's distinctive cultural characteristics before working their way into the theological issues that set Mormonism apart from the rest of Christianity. Indeed they reiterate Rodney Stark's view that those who convert to the LDS church are more often attracted to its social cohesion and highly developed sense of community than to its doctrinal claims. The Ostlings argue that theology is no longer the primary motivator of religious America, and they organize the book accordingly.
Their coverage of early Mormon history is thematic rather than strictly chronological but nonetheless engages the major events and issues and succeeds in making a very complex history accessible. They deal especially well with some of the tangled political tensions between Mormons and their neighbors during the early decades of the movement.
They also go beyond historical narrative to discuss the nuances of writing history within Mormonism. In an intriguing (and disturbing) chapter, the Ostlings discuss the tension between "faithful history" and accurate history within Mormonism. As they point out, "There is a very real sense in which the church's history is its theology. … And just as creedal churches have official statements of faith, the Mormon Church tends to have official versions of sacred history." Understandably then, to offer an alternative version of history, no matter how well-documented, is to assail religious truth at its core.
This chapter lists several examples of historians censured by the church for publishing unflattering or potentially faith-damaging details of Mormon history. It also portrays the strict control that the church maintains over its presentation of history. Examples range from the omission of Brigham Young's polygamous wives in a churchwide manual of his teachings to extremely limited access to the church's historical archives. The Ostlings seem more willing to take sides on this subject; here, in contrast to other chapters, they do not conclude on a positive note that emphasizes the potential of a certain aspect of Mormonism. Instead, they leave the reader with the sense that a painful issue remains unresolved.
Much of their book deals with historical data. They devote two entire chapters to the sensitive issue of polygamy, addressing both its historical practice by the Mormon elite, and its current practice by those labeled as "Mormon Fundamentalists." In a very well-researched and well-presented section, the authors cover the contradictions within the turn-of-the-century church as some leaders continued to take plural wives even after the 1890 Manifesto banning polygamy (a revelation issued by then-prophet Wilford Woodruff). Today, thousands of polygamous families scattered throughout Utah, Colorado, and Arizona use this historical disjuncture between official policy and unofficial practice to justify their defiance of the church, which vehemently condemns polygamy and excommunicates those who practice it.
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