Second-Guessing Someone Else’s Revelation | An Interview with Christopher Blythe

Brigham Young University professor and religious folklorist Christopher Blythe discusses the nature of revelation, spiritual manifestations, and claims to mysticism within Latter-day Saint history and culture. The conversation examines how members and leaders can evaluate personal spiritual experiences, navigate claims of revelation that exceed proper authority, and guard against deceptive influences or speculative practices.

Dr. Christopher Blythe is an assistant professor of English at BYU, where he teaches courses on folklore, myth, and Latter-day Saint literature. He holds a PhD in American Religion from Florida State University, an MA in History from Utah State University, and a BA in Religious Studies from Utah State University. Professionally, Dr. Blythe has worked extensively as a religious folklorist and historian, including previous roles with the Joseph Smith Papers Project, the Church History Department, and as a research associate at the Neal A. Maxwell Institute for Religious Scholarship. He is also the author of Terrible Revolution: Latter-day Saints and the American Apocalypse, a study on millenarianism and lay visions in Church history.

As a convert who joined the Church at age 13, Dr. Blythe’s research centers on “vernacular religion”—exploring how everyday members live, share, and interpret their faith on the ground. Over the years, he has served in various Church callings, including as a missionary in West Virginia, a high priest group leader, and in various local leadership and teaching assignments. He resides in Utah with his family, where he also co-hosts online content exploring Latter-day Saint history and folklore.

Dr. Blythe’s Lost Library
Angels and Seerstones
LDS Uncorrelated
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00:03:00 – Dr. Christopher Blythe on Religious Folklore and Vernacular Religion
00:06:22 – Navigating Mysticism, Personal Stories, and Spiritual Trump Cards
00:09:18 – Calling Members, Priesthood Keys, and Avoiding Manipulation
00:17:11 – Cultural Misconceptions Around Foreordination and Pre-Existence
00:20:34 – Hiram Page, D&C 28, and the Order of Revelatory Authority
00:23:25 – Kirtland Manifestations, D&C 50 & 52, and Trying the Spirits
00:29:21 – Continuationism, Manifestations, and Modern Church History
00:35:16 – Discernment and Circles of Confidence in Sharing Personal Revelations
00:44:17 – Recognizing Divine Manifestations and the Baptism of Fire
00:47:10 – Cognitive Bias, Discomfort, and the Cost of Discipleship
00:54:02 – The 1913 Dream Mine First Presidency Statement on Speculation
01:02:37 – Offshoot Movements, Energy Healing, and Focusing on the Family
01:09:05 – Addressing Doubts, Questions, and Counterfeit Revelations
01:12:41 – Handbook Guidance on Energy Healing

• Vernacular Religion & Interpretation: Official Church handbooks, scriptures, and doctrines provide structure, but “vernacular religion”—how individual members interpret and live their faith on the ground—shapes how spiritual experiences and calls are experienced day-to-day.
• Hierarchy and Bounds of Revelation: Early Church history, such as the 1830 revelation regarding Hiram Page’s seer stone (D&C 28), established the fundamental principle that while all members are entitled to personal revelation for their own spheres, only the head of the Church receives revelation to direct the Church as a whole.
• Trying the Spirits: Grounded in early revelations (such as D&C 50 and 52), leaders and members are instructed to “try the spirits” to ensure spiritual manifestations align with standard Church doctrine, priesthood channels, and sound judgment rather than self-serving claims or deceptive influences.
• Mysticism vs. Daily Discipleship: Spiritual trump cards or over-mystifying administrative decisions can lead to manipulation or unrealistic expectations. True spiritual grounding often manifests in consistent, daily acts of service and devotion—particularly within the family—rather than sensational claims.
• Historical Warnings Against Deception: Historical declarations, such as the 1913 First Presidency statement on the “Dream Mine,” warn against individuals using claims of visions, dreams, or private revelations to induce members into financial schemes, speculative ventures, or movements that undermine established priesthood authority.

• Guiding Council Dynamics: Leaders can prevent individuals from using “spiritual trump cards” (e.g., claiming a strong spiritual feeling to override council discussions) by maintaining that decisions should be made through open, prayerful deliberation under proper priesthood keys.
• Handling Boundary-Crossing Claims: When members present private revelations intended to direct others, advise the ward, or promote speculative groups, leaders can refer to foundational principles of stewardship to gently clarify that personal inspiration applies only within one’s assigned sphere or family.
• Reframing Calls and Service: Leaders can help members focus on covenant-keeping and everyday Christlike living, reducing the cultural tendency to view callings or leadership roles through an ego-driven or hyper-mystical lens.

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