Pathways of Fundamentalization Doctrine
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Pathways of fundamentalisation; the peculiar case of Mormonism Beek, W.E.A. van; Haar G. ter, Busuttil J.J. Citation Beek, W. E. A. van. (2002). Pathways of fundamentalisation; the peculiar case of Mormonism. In B. J. J. Haar G. ter (Ed.), The freedom to do God's will: religious fundamentalism and social change (pp. 111-143). London: Routledge. Retrieved from https://hdl.handle.net/1887/9690 Version: Not Applicable (or Unknown) License: Leiden University Non-exclusive license Downloaded from: https://hdl.handle.net/1887/9690 Note: To cite this publication please use the final published version (if applicable). NANCY T. AMMERMAN 42 See especially Tod D. Swanson, 'Refusing to drink with the mountains: tradi- tional Indian meanings in evangelical testimonies', and Stoll, 'Jésus is Lord of Guatemala', both in Marty and Appleby, Accounting for Fundamentalisms. 43 Making this argument from very différent positions are Stephen L. Carter, The Culture ofDisbelief, New York: Basic Books, 1993, and José Casanova, Public Religions in thé Modem World, Chicago: University of Chicago Press, 1994. PATHWAYS OF 44 See Susan Harding, 'Observing the observers', in Nancy T. Ammerman (éd.) Southern Baptists Observed; Multiple Perspectives on a Changing Denomina- FUNDAMENTALIZATION tion, Knoxville, TN: University of Tennessee Press, 1993. The peculiar case of Mormonism1 Select bibliography Walter E.A. van Beek Ammerman, Nancy Tatom, Bible Believers: Fundamentatists in thé Modem World, New Brunswick, NJ: Rutgers University Press, 1987. Bendroth, Margaret Lamberts, Fundamentalism and Gender: 1875 to thé Présent, New Haven, CT: Yale University Press, 1994. Brouwer, Steve, Gifford, Paul and Rose, Susan D., Exporting the American Gospel; Global Christian Fundamentalism, New York: Routledge, 1996. Fundamentalist movements, despite their apparent varicty (as exempli- Carpenter, Joël A., Revive Us Again: The Reawakening of American Fundament- fied in this volume), share some clear characteristics. First, their theology 2 alism, New York: Oxford University Press, 1997. is text oriented without critical scholarship; fundamentalists claim tliat Harding, Susan Friend, The Book of Jerry Falwell: Fundamentalist Language and scripture is infallible; shun revisionism in interprétation;' and use a sélec- Politics, Princeton, NJ: Princeton University Press, 2000. tive literalism in order to preserve the notion of an inerrant scripture. Lawrence, Bruce, Defenders of God, San Francisco: Harper & Row, 1989. They believe that the authority of the text transcends translation prob- Marsden, George M., Fundamentalism and American Culture, New York: Oxford lems, just as it superscdes thé processes of history and thé constraints of University Press, 1980. culture. Sometimes, thé sacred text ought not to be translated (as in thé Marty, Martin E. and Appleby, R. Scott (eds), Fundamentalisms Observed, case of Islam), or thé quality of translation is judged on thé transparency Chicago: University of Chicago Press, 1991. of thé resulting text. Often doctrine and trust in thé interpreter's faith are Marty, Martin E. and Appleby, R. Scott, Accounting for Fundamentalisms, important arguments in thé évaluation of translations.4 The interpréta- Chicago: University of Chicago Press, 1994. tion of scripture is an arena for authority, as in principle scripture is Riesebrodt, Martin, flous Passion: The Emergence of Modem Fundamentalism in thé United States and Iran, trans. Don Reneau, Berkeley, ÇA: University of Cali- accessible for everyone; theological anarchy is kept at bay by a clear fornia Press, 1993. structure of authority, in order to solve thé question whose interpréta- tion is to prevail. Socially, fundamentalists tend to model their social and économie lifc on thé pristine congrégations of original believers, in order to restore the old order of Community.5 Flights from the 'evils of the world' are common, in an hijra-exodus pattern6 that can been seen in Islam, among thé New England Puritans, thé Afrikaner 'Gréât Trek', as well as among thé Mormons, as we shall see. The building of a 'just society' starts from ideo- logy but créâtes political strongholds, with virtual theocracies. Culturally, fundamentalists focus on evil, control over sexuality, and involvement of the family inside a practical theocracy which combines hierarchy and equality. Finally, fundamentalism is ncver finished, but bas an inhérent need for continuous cleansing and redéfinition of identity. 110 111 WALTER E.A. VAN BEEK THE PECULIAR CASE OF MORMONISM Such fundamentalist religions have mechanisms to revive themselves and The first décade of thé LDS Church was difficult; thé Mormons oper- should be seen as a continuous process of fundamentalization. ated on a communal basis, assuming a strong rôle in local économies and In this chapter, we shall look at one particular instance of Christianity, politics, which in due time generaled conflicts with other groups. One usually called Mormonism, in effect, the Church of Jesus Christ of Latter- obvious reason for tension was the Mormon religieus doctrine, the claim Day Saints, and some of its derivatives. What processes of fundamentaliza- of Joseph Smith to be a prophet of God, the new Scripture and thé exclus- tion are discernible inside this major7 but relatively new Christian ive claim to revealed truth (though not uncommon in that part of tradition?8 America). Mormons were accused of land spéculation, of improper banking, of aspiring to political offices, and of anti-slavery views. Yet, during thèse Ohio and Missouri years, a strong religieus foundation was Restoration of fundamentals: the LDS Church laid. Joseph wrote down and compiled his révélations, established a The story of Mormonism has often been told.9 The Church of Jesus 'school of prophets', organized thé church with twelve apostles, built a Christ of Latter-Day Saints (henceforth LDS Church), as is its correct temple, organized a communal society and published a hymn book. In name,10 sterns from American soil and may be considered the most typi- those years, Joseph and his close followers developed new conceptions of cally American of all Christian churches. The opening scène is in upstate the Godhead; a radically different view of mankind's sacred history; an New York, an area dubbed 'the Burned-over District' because of the encompassing plan of salvation, as well as a new way of worship; a close- many evangelization movements that have passed through it. The time is knit organization and a missionary System. In short, he laid the foundation the early 1800s, when massive changes swept through the région. for thé new Christian tradition of Mormonism. Two spécifie aspects made Conservative religieus movements vied with itinérant preachers and the Mormon project quite unique, in their own words 'peculiar': cornmu- budding quasi-religious Utopian movements, which tried to re-establish nality and polygamy. family values, defended small-scale local communities and attacked Economically, thé Mormons criticized capitalism and individualism, women's émancipation. their dominant environment. Early Mormonism emphasized coopération, egalitarianism and provision for thé needy: 'Its goals were common owner- Into this light came Joseph Smith, the 24 year old New York ship of property and classlessness.'12 In Ohio and in Missouri, and later in farmer, who founded a religion based on his translation of a set of several Utah communities (by Brigham Young), thé 'Law of Consécration' golden plates delivered by an angel. The Book of Mormon, a or thé 'United Order' was implemented.13 The idea was to combine com- record of God's dealings with thé pre-Columbian ancestors of the munalism and private enterprise. Individuals or families 'consecrated' their American Indian, not only explained the Hebrew origins of the property to thé church, but retained use of it through thé crucial principle Indians, but established America as a chosen land destined to of 'stewardship'. The bishop of thé ward - a pivotai figure in thèse receive thé fullness of thé everlasting gospel. Written in King communities - held the deeds of the consecrated possessions as 'church James English, Smith's translation sounded biblical, but its loca- common property'; his duty was to give out these properties as he saw fit tion and conceptual framework were American. The Book of in thé form of stewardships, in order to have everyone earn their own Mormon gave America a sacred past and a millennial future. ,It living. Family organization was strictly preserved. The 'surplus' of each became thé keystone of a new American religion.11 steward, i.e. paterfamilias, should be re-consecrated to help the needy, to gain additional stewardships and to 'build up thé Kingdom of God': new At first, the fledgling church grew slowly. Officially founded in 1830 with chapels and ward houses or - very important - temples. This communal six officiai members, it courtted seventy adhérents a year later when it living was not a gréât success, though at least the Kirtland temple, thé first moved to Kirtland, Ohio. Later, growth went faster, with new recruits of thé church, was built by this kind of effort. In 1838 thé Order was from among former Methodists, Presbyterians, Baptists, Shakers and Mil- revoked by révélation,14 and a 'lesser law' was installed: tithing. Hence- lerites. After Kirtland, a secondary centre in Jackson County, Missouri, forth ail Mormons ought to pay one-tenth of their annual 'increase'.15 This was designated as thé new Zion, thé ultimate place of the gathering of the rule still applies.16 Much later, when the LDS Church was firmly estab- Saints. lished in the Utah valley, Brigham Young, thé second prophet, revived thé 112 113 WALTER E.A. VAN BEEK THE PECULIAR CASE OF MORMONISM communal ideals of Joseph and restarted the Order in the early 1870s. Marrying 'celestial wives' started secretly before 1843, but Joseph Smith Though that experiment, too, proved of short duration and limited and his followers had been denying the practice. This pattern of public success, it exemplifies the spirit of communitarism pervading the early déniai while in practice following the so-called 'Principle' was to persist Mormon communities and settlements.