I'm not clear where I come down on one of the general questions about history: is history linear, with significant events pointing to some grand conclusion, or is history a random series of events leading nowhere, endlessly repeating? As a non-historian, I can only go by my gut. The contributors to this volume clearly side with the former view. And the grand conclusion -- no surprise here -- is the Restoration of the Gospel by the Prophet Joseph Smith:

[This book] views the unfolding of history within the perspective of Heavenly Father's plan for the salvation of His children. The thesis of the work is that God, working through human agents, has shaped world history for the accomplishment of His purposes. In the great work of salvation, chief among God's purposes in the modern era are the Restoration of the gospel and its dissemination to all the world in preparation for the Second Coming of the Messiah... (p. ix)

An introductory essay by Elder Alexander B. Morrison sets the stage for the rest of the book, mainly addressing the balance that must be achieved between the idea of agency and its sometimes-opposing notion, the providence of God. If God directs history, how then can man exercise his agency?

The book is then subdivided into four major areas, or parts.

Part 1 is titled "A Marvelous Work and a Wonder." The essays that comprise this section address the larger issues of the Restoration in the plan of God, parallels (in multiple charts by John W. Welch) between early Christianity and early Mormonism (the reader will have to decide whether some of these are a bit of a stretch), and an excellent study of how early Latter-day Saints understood the Great Apostasy.

Part 2, arguably the best section in the book, is called "Philosophical and Theological Underpinnings." In this section, the various contributors lay a broad framework for acceptance of the idea of God's provident moving in history in order to accommodate the Restoration. It addresses the theodicy problem, arriving at fairly routine conclusions. Roger E. Keller challenges us to study other world religions. He hopes that this chapter:

has helped Latter-day Saints understand that there is nothing to be feared in the study of others' faiths and much to be gained, whether they gain simply a better understanding of our brothers and sisters, thus making us better world citizens, or whether it be a deepened understanding of our own faith. All truth, wherever we find it, is God's truth. (p. 228)

And in a very nice essay, Sherilyn Farnes and editor Roy A. Prete explain "The Discovery Process: Spiritual and Secular Parallels." It's a fascinating look at how people "discover" truth -- both religious and otherwise. There's a good discussion of the "light of Christ," and a persuasive argument for learning and study.

Part 3, "Preparing the Way," presents a case for considering history as preparation for the Restoration. Beginning with the Renaissance, working its way through the European quest for freedom, and ending in the vast technological advances of the 19th and 20th centuries, a framework is built designed to lead the reader through the historical narrative with purpose and direction. De Lamar Johnson's "Reformation and Pre-Restoration" contains a very helpful view of both Luther and Calvin, not only as theologians and reformers, but as complex products of their times. It's very well done.

Part 4, "To All the World," focuses on events in the 20th century, the gradual opening of formerly totalitarian societies to the preaching of the Gospel, and, with some discomfort on my part, a view, by Brian Q. Cannon, of the two world wars as expressions of God' chastisement of the world. Cannon's contribution contains a very interesting history of the Church's statements on war, pacifism, and their view on pre-emptive wars.

An Epilogue sums up the work, returning to the theme that opened the book -- the balancing of agency with the scriptural teaching of the providence of God. And therein lies the rub for many. Is this balance really possible? Proponents of the Reformed faith, for example, will deny the idea of humanity's free will, seeing all that is done as an expression of God's will. Arminians, on the other hand, will view free will, or agency, as a high gift of God, with an insistence that God will not force anyone to do anything.

Perhaps the problem is intractable. Perhaps God really is in control of everything, realizing that only a heavy hand will bring about the desired results. Reading Window of Faith is a little like examining pieces of evidence at a trial. Are they all admissible? You, the reader, must be the judge.

Readers wanting to make some sense of history in the context of the restored gospel will find much to like here. It is a nicely produced volume, filled with information and analysis, and sure to raise interest in the Mormon community.

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Jeff Needle
January 19, 2006