Although Mitt Romney failed to win the general election in 2012, his campaign succeeded in breaking some barriers for the acceptance of his Mormon religion by the general public. Bolstered by news media hungry for stories of personal interest, the minority religion saw unprecedented attention, both positive and negative, on topics ranging from the 19th century practice of polygamy to a 21st century hit Broadway musical. The American people were curious — suspicious, wary, or entertained, perhaps, but always curious — to see Mormons unmasked. They were interested to know more about this group that appears so ordinary and unassuming on the one hand, and so strange and secretive on the other. Our Mormon neighbors, at a cursory glance, are just like us: straight-laced, tee-totaling versions of the quintessential American. Yet startling differences lie just beneath the polished surface that makes us question their place in society and their fitness for political office.

It is this tension between perceived peculiarity and aspirational assimilation that fuels David E. Campbell, John C. Green, and J. Quinn Monson's study of Mormons and American politics. The authors argue that, amid so much varied and passing attention on the religion, there is a need for serious social inquiry. This they deliver in nearly 300 thoroughly researched pages, filled with quantitative survey research and case studies of both insider and outsider perspectives on Mormonism. At the outset, the authors volunteer their potential biases: Campbell and Monson are Mormon, Green is not. This diversity of standpoints, they argue, ensures a balanced scholarly treatment of the material. One wonders, however, at the necessity of such a pronouncement. Surely the credentials of the authors and the press alone set adequate expectations for the merit of the work. Indeed, this inclusion ironically reinforces the “us-them” dichotomy which is central to the larger story of Mormons in political life.

The book begins with a cursory overview of Mormon history and theology. The treatment is brief (particularly the discussion of polygamy), but touches on important and insightful themes, such as Mormons' attitudes toward authority and their belief in continued revelation as a foundation for possible political mobilization activated by church leaders. Still, background information on the religion seems alternately inadequate and insular at various points throughout the book. Admittedly, this is a problem without an easy solution, as detailed theological discussions are beyond the authors' intent. But, readers are told again and again that Mormons are a peculiar people. And peculiarity necessitates a lot of explaining.

Perhaps because of this peculiarity, Mormons are decidedly insular. Historically, they removed themselves to the Mountain West, where they still make up a significant portion of the population. The authors note that Mormons are most likely to be friends with other Mormons, serve primarily in church capacities (although they also volunteer in civic organizations), and have a culture all their own. In fact, the authors go to great lengths to argue that Mormons, indeed, identify with their religion as their ethnicity. The confluence of solidarity, insularity, historical isolation, and perceived secrecy results in what they describe as “the sacred tabernacle” — a tight-knit community of believers that must fight a “two front war,” simultaneously battling with mainstream America on the one hand and religious America on the other.

Mormons' battle with mainstream America is as old as the religion itself. However, the authors rely on standard arguments by Terryl Givens, Armand Mauss, and others, along with their own analysis of longitudinal survey data, to demonstrate that the front lines have shifted through time, with a net result that Mormons have moved toward assimilation with popular culture on several social issues. For example, they reference the end of polygamy in 1890, votes for repealing Prohibition in 1933, and the 1978 change in policy regarding race and the Mormon priesthood. While Mormons today are perhaps not quite quintessential Americans, they are no longer outsiders in their own backyard.

At the same time that their religious beliefs are seen as strange by most Americans, Mormons have not found fast allies among fellow religious conservatives. Although most Mormons identify themselves as Republican, and Mormon votes are key to social conservative causes, white Evangelicals, in particular, still hesitate to accept them as Christian. The conflict, though mostly theological, is also grounded in key social issues such as abortion. Through a detailed exploration of this and other examples, we see that the Latter-day Saints viewpoint is nuanced but that internal agreement is high, indicating that followers are dedicated to certain principles regardless of party ideology.

This brings us to perhaps the most important point: that Mormons' combination of high deference to authority, insularity, and outsider status makes them what the author's call “dry kindling” ready for the spark of political mobilization. Through a series of case studies, they demonstrate that the right amalgamation of persuasion and motivation can create a veritable army of Mormon political activity. Proposition 8 in California is a case in point. In 2008, faithful Mormon residents were asked from the pulpit to take a stand against gay marriage. The response was a highly organized effort, including the work of tens of thousands of church members and an estimated $20 million. The speed, intensity, and skill with which they were able to organize a large-scale campaign in a state where Mormons make up only 2% of the population is impressive enough to give pause to those who would argue that the religion's influence is politically irrelevant.

Of course, no discourse on Mormons and politics would be complete without a look at Mitt Romney, who ran for the presidency in 2008 and 2012, securing the Republican nomination the second time around. In this discussion, the book hits its high stride, combining polling data, news media treatment, and a good measure of both political and theological analysis to theorize the impact of religion on Romney's campaigns. The result is refreshing insight to what could easily be a tired topic. However, the spark is not constant throughout the book, as the narrative often comes across as subservient to the data, and the story is sometimes lost in the numbers. One point, however, is abundantly clear: the political power and influence of the Mormon people can no longer be ignored.