IN MEMORIAM

MAURINE WHIPPLE

By Veda Tebbs Hale

MAURINE WHIPPLE, author of The admission, and made enough to buy what Giant Joshua, died in St. George on 12 April she needed. Former students remember her 1992. She was eighty-nine. She was born on as "having red hair (hennaed), friendly and 20 January 1903 in St. George and lived innovative, with great vitality and a good there most of her life. The Giant Joshua, a dancer.’’2 However, none of her principals 637-page novel published in 1941 by ever offered her a contract for a second year. Houghton Mifflin, celebrates the history of In 1928-1929, her third year of teaching, her Southern Utah city; the richness of tex- she taught in a two-room school in the tiny ture, the vividness of its characters, and its community of Virgin, Utah. She liked being forthright treatment of the rigors of both free to organize in her own way, but it was a pioneering and polygamy have insured that lonely time, a time of reflection. She was it has never lacked for enthusiastic admirers twenty-six years old, felt she had missed her during the past fifty-one years. chance to marry, and knew that she was Maurineg serious writing began, she said, overqualified to teach in a small rural school. when she hitched a ride with a tourist to Salt She spent many hours sitting on the bank of Lake City to begin her college education with the Virgin River meditating. She claimed that only her dreams and a cheap cardboard the germ of The Giant Joshua had been in her suitcase containing two middy blouses and mind for as long as she could remember. Her one skirt. She grew up envious of girls who despondent musings on her personal life had social skills, financial backing, nice beside the Virgin gradually turned to serious clothes, and important family names. How- dashed by the end of the school year. In fact, thought about the characters and the story ever, her high school education, experience it concludes with her premonition that she line of her future novel. as the editor of the school paper, keen mind, would never find the love and marriage she The next year the students of the Virgin and determination combined to help her so desired. school were bussed to Hurricane, so Mau- graduate with honors from the University of But Maurine did not become that staple fine went to California to do post-graduate Utah in 1926. She financed her college edu- of small-town society--the unmarried work that summer. Supervised recreation cation by working wherever she could-- schoolteacher. She had trained as a teacher was a new and popular profession across laundry, housework, library, or cafeteria. because teaching was the only profession her America then, and Maurine studied that field Sometimes she held two jobs at once, sacri- father could visualize for her, and his patri- along with her specialty, dramatics. She re- ficing her social life. archal opinions dominated the family. Dur- members that summer as one full of prom- In high school and college, she observed ing the six years she did teach, she greatly ise. She lived near the beach and rapidly the romances of other girls and ached to find enjoyed working with young people, idealis- made friends with other young people, even love herself. She was sure that it was her own tically rejoiced in helping them become their having a boy friend; but the feeling that her inability to play insincere flirting games that best, and delighted in imparting knowledge mother needed her steadily grew. stranded her on the beaches of unpopularity. and seeing ideas strike roots. Unfortunately, Finally, the feeling was too strong to resist This view often depressed her; but in other whatever Maurine’s skills with young people, and Maurine went home. Her mother had, in moments, she was willing to wait for the her ability to deal successfully with her col- fact, been wishing for her, lying on her bed unusual man who would see and love her for leagues--and more particularly with her saying her name over and over. And so Mau- her honesty. Her only diary, covering less principals--shortened her career. With her fine was once again pulled into the continu- than a year but describing her first year as a strong, vivacious personality and original ing conflict between her parents--her high school teacher, candidly records her ideas, she was impatient with their conserva- father, strong, virile, harshly authoritative bright hopes and dreams, most of them tism and resentful of their heavy-handed im- and selfish, was interested in a wider world; position of authority~ When, for instance, her mother, sweet, passive, and faithful to one of her dramatic productions needed VEDA TEBBS HALE, a novelist with St. George Mormonism, was content within the out- lighting that the principal said they didn’t lines of her culture steeped in Victorian roots, is editing Maurine Whipple’s unpublished have, Maurine hitchhiked to a neighboring fiction and personal writings with the help of attitudes. Maurine’s fiction gave her tools to town and convinced J. C. Pennyg to lend analyze her parents’ unhappiness and also a Lavina Fielding Anderson. Entitled Maurine some they owned. On another occasion, the Whipple, The Lost Works, this book is forth- way to distance herself emotionally from it. principal informed her that there wasn’t any But she was never successful at effecting coming from Aspen Books in 1992. She will then money for girls’ gym equipment. Maurine write Maurine Whipple’s biography. enough change so that she could move on. It organized a dramatic production, charged may have been one reason why she did not

AUGUST 1992 PAGE 13 finish a sequel to The Giant Joshua, in which fine emptied all of her feminine energy into was fifty years ahead of her time. the protagonist was Jimmy, the son ot; Clory a self-consuming and sacrificial writing effort In 1945, she published her only other and Abi.jah Maclntyre, who was patterned that gave the novel genuine power. But un- book, a travel book for tourists called This Is after her own father, Charlie Whipple. De- like Margaret Mitchell, Maurine received lit- the Place: Utah. Although it was a critical spite her resentment of her father, she under- tle financial reward and never acceptance by success outside the state, it was a financial stood that he grew up abandoned by his own most of her own people. She claimed she failure because of her criticism of some father and forced at an early age to take on a never received much more than $7000 in Church policies. Maurine then turned to ar- man’s burdens. royalties spread over a forty-two year pe- ticle writing, trying to make her association After Maurine finally abandoned teaching riod."~ The money she did have she gener- with other journalists compensate for her in 1932, she found a.job in recreation man- ously shared with her family, particularly lack of companionship. She felt obligated to agement on the west side of Salt Lake City. with her younger sister whose husband was write more novels and hoped to provide an She worked hard with disadvantaged chil- paralyzed. income that would allow her the freedom to dren and received rewards and commenda- The publication of The Giant Joshua in write a novel in the long, painful way she tion for her efforts. But because of cuts in January 1941 came almost simultaneously knew. Particularly she felt compelled to write federal funding, her opportunity disap- with the release of the Hollywood movie, the sequel to Joshua because she had to end peared. It was a time of losing on every front Brigham Young, which was given a hearty it before she had originally planned due to its as one romance after another ended tragi- endorsement by HeberJ. Grant, president of length. Her editor assumed she could finish callF: By 1936 she found herself stranded in the Church. The film undoubtedly won the rest of it in two more books, making a San Francisco contemplating suicide. But many friends and even converts for the trilogy But it wasn’t to be, much to the then she found her friend, Lillian Church. Maurine’s book did not receive sorrow of the many fans of Joshua. MacQuarrie, from her St. George school Church endorsement, and she suffered from Her national periodical publications in- days. Lillian, whose husband had left her for the fact. However, she kept hundreds of fan clude "Anybody’s Gold Mine," an exciting her daughter from another marriage, was letters expressing admiration for the spirit of account of possible treasure buried near also in the depths of despair and in the last the Mormons in Southern Utah. Kanab, Utah, published in the Saturday Eve- stages of pregnancy. Also the publication of The Giant Joshua ning Post in 1949; "The Arizona Strip, Maurine postponed taking any self- coincided with World War II, and the book’s America’s Tibet," in 1952, Collier’s, a history destructive action to see her friend through portrayal of the spirit of dedication amidst of the area cut off from state government by childbirth. Between contractions, the two great hardship was appreciated by another the Grand Canyon; "Why I Have Five women discussed their options. Lillian had generation fighting for freedom. Maurine, Wives," published in Collier’s in 1953, the seen some of Maurine’s early stories, and herself, threw her considerable energies into story of the massive and disastrous raid on insisted that she attend the Rocky Mountain the war effort, lecturing in behalf of a na- Short Creek’s polygamists by Arizona law Writers’ Conference held each summer in tional speakers’ bureau of writers. She trav- enforcement officials with moral support Boulder, Colorado. She later forced eled as far east as Chicago and remembers from Utah government; and "Atlantis on the Maurine’s hand by submitting a manuscript, that the groups to whom she spoke always Muddy," a reminiscence with the people of "Beaver Dam Wash," that Maurine had writ- asked for an encore. The lecture, an emo- St. Thomas, Arizona, after waters backed up ten during the winter of 1928 while recuper- tional appeal for greater unity, lent itself well by Boulder Dam covered their community. ating from an appendectomy in a hotel room for adaptation to different audiences. Maurine’s poor business sense combined in Pocatello, Idaho) Maurine borrowed the In 1943, she set aside her work on the with her,ill health, her sensitivity to criti- money for busfare and registration. This was sequel to Joshua and began "The Golden cism, and her inability to attract long-term the beginning of the events that led to her Door," a vigorous attack on the futility of relationships meant that she was without a winning the 1938 Houghton Mifflin fellow- war, following that with "The Arizona Strip," secure environment in which she could write ship and much national attention. Not un- a novel of romance and outlawry. She fin- in peace. As a result, after publishing The derstanding that the prize was, basically, an ished a detailed synopsis and two chapters Giant Joshua when she was thirty-eight, she advance against royalties and that the pub- for each, but received no encouragement endured fifty years of disappointments, lone- lishers would reap most of the benefits, Mau- from publishers. Somewhere in this time she liness, and poverty, sometimes so paralyzed fine, instead of writing a few more chapters also produced about two hundred pages of by despair that she was incapable of work- to lengthen "Beaver Dam Wash," found her- text for the sequel to The Giant Joshua called ing. self committed to writing the epic she had "Cleave the Wood." She also wrote numerous It is ironic that Maurine did not benefit been carrying in her mind for as long as she short stones. Two of the most interesting, more directly from her one great success. could remember. "The Pickle Is a Dilly" and "The Time Will Joshua was a best seller that at one time was Ferns Greenslet, her editor at Houghton Come," deal with nuclear testing in Nevada ranked second only to Ernest Hemingway’s Mifflin, soon recognized the importance of and about a woman’s rage at her song attrac- For Whom The Bell Tolls, was translated into her efforts and gave her the attention, en- tion to war. Both themes sound surprisingly ten foreign languages and Braille, and was couragement, and added time needed to contemporary in light of today’s interest chosen as part of the Allied Forces library bring this book to completion. Three agoniz- about downwind effects, the peace move- during World War II.~ It wasn’t until 1983, ing years later, Maurine delivered The Giant ment, and differences between male and fe- when Maurine was eighty years old that she Joshua. In many respects the book was her male perspectives. They were both turned sold the movie rights. Sterling Van Wagonen child. She usually referred to it as "he," for down with the same kind of comments that and others paid a sum that gave her a few example, even though its protagonist was came back on her war novel, which was that years of financial security. Although the female. Like Margaret Mitchell, author of the nobody wanted to hear that kind of peace South’s great epic Gone ~vith the Wind, Mau- movie has not yet been made, Van Wagonen rhetoric. It has often been said that Maurine has not abandoned his plans.6

PAGE AUGUST 1992 Maurine contributed much to human un- derstanding, Mormon culture, and espe- TURNING THE TIME OVER TO... cially Mormon literature; sadly these contributions were undervalued during her lifetime. Although she failed to completely Cole R. Capener realize her own ambitions for a Southern Utah trilogy that would capture the Grand Idea that she saw working itself out through Mormonism, she did leave her testimony JUSTICE that it could eventually be successful: The dream of brotherhood is possi- ble, though only time can tell. Meanwhile, all any member of the human race can do is to seek the Holy Grail amid the dream’s de- bris-that despite what Thomas Wolfe said, I think you can "go home again"; in fact, you must. For "going home again" is a prerequi- site to going anywhere else! Spiri- tually at least,r In her last year, Maurine was gratified to find herself once more contributing to in- creased brotherhood. Before Christmas 1990, a mutilated copy of a Christmas story she had written in college was found. As a Christmas gift, Maurine sent copies of this story to friends; two of them, Curtis Taylor and Start Zenk of Aspen Books, generated the idea of asking noted Mormon writers to contribute an original Christmas story to a collection and donate the proceeds of its sale to help children of the European countries struggling for democracy. Christmas .[or the World sold out in its first printing in 1991 and will be offered again in 1992 for the There is an inextricable link between righteousness and economic quality. same purpose. They gave the credit for the Reestablishing pioneer Ordervilles on a large scale may not be realistic, but idea to Maurine, and it is a fitting tribute to her. ~ recapturing and teaching the spirit of egalitarianism is. NOTES THE KING JAMES translation of the victim of a robbery perpetrated by mercy. 1. She taught in Monroe, Utah (1926-27), in Georgetown, Idaho (1927 28), and then in four more Utah schools: Virgin, New Testament uses the word judgment as This is regrettable. First, because I have al- Nephi, Heber City, and Helper. one of the weightier matters Christ chastised ways felt that like Robin Hood--or any good 2. Interview 12 April 1992 with Roland Bee from Escalante, Utah: comments in the Wasona Nineteen Thirty One, the yearbook the Pharisees for neglecting (Matthew robber~mercy can (and should) rob justice. for Wasatch High School, Heber City, Utah. 23:23). However, the New Revised Standard After all, that’s what mercy does, doesn’t it? 3. Unfortunately the complete manuscript has not been found; however, two versions of a synopsis and a much-altered Version of the Bible, as does nearly every Second, the two terms are typically juxta- short story,, "Quicksand," published by the University of Utah Pen other modern translation, translates the orig- posed in a false dichotomy to try, feebly and literary magazine, are in the Maurine Whipple Collection, Manu- inal Greek (crisis) as "justice." What did scripts and Archives Division, Harold B. Lee Library,; Brigham erroneously, to explain how or why the Young University Archive, Provo, Utah Christ mean by this word "justice"? Atonement works. I have always found this 4. Maurineg summation in an undated first draft of a holograph letter to Norman Cousins in 1974, Whipple Collec- In our own religious tradition, and partic- usage unsatisfying since I believe, as did the tion. ularly in contemporary Mormon rhetoric, heretic Abelard, that the Atonement is a pro- 5 The Giant Joshua placed fifth in Harper~ Poll ~!fthc Critics justice is virtually always portrayed as the on the Ten Best Books. For several months in the N.E Herald cess that occurs within the disciple of Christ gribtmc’s best seller listed it was seventh out of twenty-one, ahead rather than an event that purports to balance of Soroyan, Buck, Douglas. Once the Herald Tribune ran Roberts, Hemingwa> Hilton, Cather, and Whipple, in that order. The some abstract ledger book of the Universe. Dcnvc~ Post best-sellers listed Hemingway first, Whipple second, COLE R. CAPENER is an international lawyer I submit that Christ did not use justice in and then Roberts, Douglas, Cather following. From clippings in living in Los Angeles. He is also a member of the Whipple papers, Brigham Young University Archive. this balance-sheet sense. And even though 6. Chris Hicks, "LDS Filmaker Dreams of ~Giant Joshua,~ " Sunstone National Advisory Board. This paper my own legal training might prefer it, I do Dcsc~l News, Metro edition, Weekend Section, Friday, 31 January was part of the panel presentation on "Practicing not believe Christ was referring to the legal- 1992, W-3. the Weightier Demands of the Law: Justice, 7. Incomplete and undated letter to Charley Steen, ca. istic sense of the word--justice here does not 1961-62, Whipple Collection; photocopy in my possession. Mercy, and Good Faith (Matthew 23:23)" at the mean the determination of rights according 1991 Salt Lake Sunstone Symposium. to legal principles such as the axiom "an eye

AUGUST 1992 PAGE 15 for an eye and tooth for a tooth." Rather, sibility is well illustrated in an insightful arti- live in absolute poverty and ~,l, re gap between Christ was admonishing the scribes and cle by Professor Richard E. Johnson in BYU the rich and poor is striking. Pharisees to practice the justice expressed Today. Johnson criticizes those in the Church When I reflect on Christ’s admonition to elsewhere in the Mosaic law. who lament the declining moral state of con- do justice, to right moral wrongs, I cannot Christ’s admonition to practice iustice temporary American society, saying they de- ignore these statistics of affliction, suffering, calls to mind those aspects of the Law that fine morality too narrowly. "We might gain and inequality. I cannot help but rehearse addressed socioeconomic inequality among valuable insight," he writes, "by broadening Christ’s words: God’s people. According to Professor Moshe the measure of morality beyond the tradi- Then shall they also answer Greenburg, professor of Bible at Jerusalem’s tional sins (sex, crime, drugs and violence) to him, saying, Lord when saw we Hebrew University, a clear intent of the Law include such variables as poverty, homeless- thee an hungered, or a thirst, or a was to diffuse material resources more ness and socioeconomic inequality.’’5 To stranger, or naked, or sick, or in equally. (Greenburg actually argues that the Johnson, the most powerful and consistent prison, and did not minister unto whole purpose of the Law was to diffuse scriptural warnings given to those who live thee? Then shall he answer them economic, political, and religious power so in the "last days" (especially those contained saying .... Inasmuch as ye did it that such power would not be concentrated in the Book of Mormon) center around the not to one of the least of these, ye and abused, thus becoming a challenge to evils of materialism, consumerism, worldly did it not to me. (Matthew 25:44- God’s authority.) The prohibition of interest vanity, and socioeconomic inequality. When 45.) on loans, the emancipation of slaves every measuring morality by these less conven- I also recall the words of N. N. Riddell who seventh year, the commandment not to har- tional measures, we do have reason to lament reportedly said, "Let no man count himself vest crops so the poor could collect and eat the contemporary state of America and the righteous who permits a wrong he could the food, and the mandated celebration of world. Despite the extravagance and wealth- avert." Jubilee (once every fifty years) where title to creation in America during the 1980s---or I recognize that some might argue that parcels of land sold in the prior fifty years perhaps because of it--the rich are getting inequality of income is beyond the scope of reverted to the original owner, all militated richer and the poor are getting poorer. Ac- religious obligation and doing justice. To against economic concentration and grossly cording to Census Bureau statistics Johnson such people I would simply cite the remark- unequal distributions of income. Greenburg cites, the richest one-fifth of American able yet chilling revelations found in the further reminds us that the Torah is also households now receive almost ten times the Doctrine and Covenants: replete with references that God conveyed average income of the poorest one-fifth, the But it is not given that one man but a mere tenancy with respect to the land highest ratio of inequality since World War should possess that which is above of Israel, a tenancy that could be revoked for II. Moreover, the top one-tenth of U.S. another, wherefore the world lieth failure to obey God’s law. 1 households now own 70 percent of the in sin (D&C 49:20). Catholic commentary on the Mosaic law wealth.6 In your temporal things you is remarkably in accord. "Central to the bib- In addition to widening income dispari- shall be equal, and this not grudg- lical presentation of justice," U.S. Catholic ties, U.S. infant mortality rates are also rising ingly, otherwise the abundance of bishops wrote in a recent pastoral letter, "is and among America’s poor now exceed those the manifestations of the spirit shall that the justice of a community is measured in many Third World countries, far surpass- be withheld (D&C 7’0:14). by its treatment of the powerless in society.’’2 ing the rates in other Western countries. The For if ye are not equal in earthly The Law and other writings of the Old Testa- percent of Americans in poverty increased things, ye cannot be equal in ob- ment share deep concern for the proper treat- significantly during the 1980s such that taining heavenly things (D&C ment of these people. They are vulnerable more than 33 million Americans now live in 78:6). and have no protector or advocate. "God poverty. Many of these poor are single moth- These scriptures demonstrate the inextri- hears their cries and the King, who is God’s ers and their children. In fact, almost one- cable link between righteousness and eco- anointed, is commanded to have special con- fourth of all children in this country live in nomic equality. Indeed, it is no coincidence cern for them.’’3 poverty. For many of these children, basic that in those few instances in sacral history If this is Christ’s view of justice then we health care is lacking. Measles vaccinations when God’s people have reached a higher must recognize a new challenge. If we accept for poor children in the United States now level of righteous living, in each instance Christ’s exhortation to do justice we must, in lag far behind other developed countries. their communities have taken action against the words of Mortimer Adler, commit our- The rate of homelessness also continues to poverty and inequality of income. Thus, the grow. The traditional homeless--alcoholics, Book of Moses records that in the City of selves to acts that "serve and promote4 the general welfare or the common good." To be addicts, unemployables---have been joined Enoch the "Lord called his people Zion, sure, we must broaden our horizons about by single mothers and their children, work- because they were of one heart and one ing poor, and deinstitutionalized mental pa- mind, and dwelt in righteousness; and there what justice means. Not only must we was no poor among them" (Moses 7:18). And think our definitions, we must also rethink tients: All of this in a country with massive material wealth. later in Jerusalem, after the Holy Ghost de- our priorities. Christ unequivocally taught scended on the disciples during Pentecost, that doing justice was a weightier matter of In the world at large the injustice further abounds. Carlisle Hunsaker wrote that "at the Book of Acts informs us: the law. By choosing these words he estab- And they continued steadfastly lished a pecking order of commandments least fifteen million children under the age of five die of starvation each year (roughly one in the apostles’ doctrine and fellow- beyond the two greatest. We are to pay tithes, ship, and in breaking of bread, and of course, and obey the other command- child every two seconds). Millions more will sustain physical and mental impairment in prayers .... And all that be- ments--but to do justice is more important. lieved were together and had all The need to enlarge our vision of respon- because of malnutrition. Billions of persons

AUGUST 1992 PAGE 16 things common. And sold their marked the one hundredth anniversary of 3. Social justice~which implies that persons possessions and goods, and parted the first modern Catholic social teachings. have an obligation to be active and pro- them to all men as every man had On 15 May 1891 Pope Leo XlII issued the ductive participants in the life of society need .... Neither was there any church’s first collection of social teachings in and that society has a duty to enable them among them that lacked. (Acts a document entitled Rerum Novarum (The to participate in this way Or in the words 3:42, 44-45; 4:34.) Condition of Labor), which addressed the of Pope Pius XI, "It is of the very essence And finally, in the Western Hemisphere after then-pressing problems of industrialization of social justice to demand from each indi- Christ’s visit, Fourth Nephi reveals: and the oppression of workers. This tradition vidual all that is necessary for the common ’’1° And it came to pass in the thirty continued with Pope Plus XI’s 1931 publica- good. and sixth year, the people were all tion of The Reconstruction of the Social Order converted unto the Lord, upon all which responded to the impact of the eco- LDS APPLICATIONS OF SOCIAL JUSTICE the face of the land, both Nephites nomic depression by condemning unequal and Lamanites, and there were no distribution of wealth and opposing both AS a church, we need to embrace the contentions and disputations unrestricted capitalism and Marxism. More spirit of this Catholic social teaching. LDS among them, and every man did recently, in 1971 the Synod of Bishops re- bishops (who are responsible for the tempo- deal justly one with another. And leased a significant encyclical entitled Justice ral welfare of the Church) should join to- they had all things common among in the World which declared: "Action on be- gether with Catholic bishops in teaching them; therefore there were not rich half of justice and participation in the trans- justice. How this abstract value can be trans- and poor, bond and free, but they formation of the world fully appear to us as a lated into concrete practice is, of course, were all made free and partakers of constitutive dimension of the preaching of the more problematic. Reestablishing pioneer the heavenly gift. (4 Nephi 1:2-3.) gospel."s Ordervilles on a large scale may not be real- Having seen that Christ himself has ad- In the same encyclical, the bishops also istic, but recapturing and teaching the spirit monished us to do justice, and noting the declared that action for justice is a central of egalitarianism is. The Church welfare sys- salutary effects on those communities of part of the church’s mission for the redemp- tem-as remarkable as it may be--can be Saints who the scriptures record acted justly, tion of the human race and the church’s used to create more justice, beyond helping it should be clear that it is our responsibil- purpose to liberate humankind from every our own needy. Perhaps the homeless and ity-both the Church as an institution and oppressive situation.9 Noting the massive di- needy can be encouraged to participate in each individual memberEto work for justice visions in the world between rich and poor welfare projects in exchange for welfare and in this world. While the Church’s activities and the resultant marginal lives, illiteracy, Church social service benefits wherever cannot substitute for individual action, the hunger, inadequate housing, and patent lack Church welfare facilities exist (instead of just Church should take a leading role in creating of human responsibility and dignity, the Welfare Square). There are no doubt count- justice. It should be recalled that in Matthew Catholic bishops taught that the gospel de- less other ways in which the Church’s welfare Christ chastised the ecclesiastical leadership mands justice for these people as an essential aims can be broadened. Indeed, over the last of his day, those w.ho sat "in Moses’ seat" expression of Christian love. To love God is five or six years, at least one part of the (Matthew 23:2). It was they who were under to love our neighbor and this love of neigh- institutional Church seems to share this vi- obligation to observe the weightier matters of bor cannot exist without justice. sion. Under the direction of presiding Bishop the religious law. The contemporary Church Perhaps the finest example of Catholic Glen Pace and Apostle Thomas Monson, a is subject to the same obligation. Regrettably, social teaching in their rich tradition, is the small group within the Church welfare de- this critical element is omitted from the oft- U.S. National Conference of Catholic Bish- partment known as Humanitarian Services expressed three-fold purpose of the Church: ops 1986 pastoral letter "Economic Justice has transformed the Church’s aid program preaching the gospel, redeeming the dead, for All." This letter cited many of the same from isolated disaster relief aimed primarily and perfecting the Saints. Doing justice or statistics of economic inequality in the U.S., at Church members to participation in a succoring the needy just doesn’t seem to fit and concluded that "basic justice demands wide range of ecumenical humanitarian as- in any of these folds. A new fold is needed-- the establishment of minimum levels of par- sistance and development directed at both at least a new wrinkleEto accommodate this ticipation in the life of the community for all disaster victims and the poor and home- paramount objective of the Church. Christ’s persons." "Basic justice," or "biblical justice," less. I 1 Christian international relief organiza- own life vividly demonstrates that one of the as the Catholic bishops wrote, consists of tions that used to assume the Church would Church’s principal roles should be to combat three dimensions: never work together on such relief projects poverty, homelessness, world hunger and 1. Cornrnutativejustice--which calls for funda- now communicate and cooperate frequently. malnutrition, and socioeconomic inequality, mental fairness in all agreements and ex- Joint efforts with local food banks, shelters, and to use its other influence, resources, and changes between individuals or private and literacy projects are common. Even non- moral suasion to condemn and oppose these social groups~a call for fair wages and proselytizing "service missionaries" are now evils and other injustices throughout the working conditions. being called to serve Peace Corps-like mis- world. 2. Distributive justice--which requires that the sions. allocation of income, wealth, and power in In addition to our responsibilities as a CATHOLIC ACTIVISM society be evaluated in light of its effects on church, we as individual members face the FOR SOCIAL JUSTICE persons whose basic material needs are challenge, as David S. King expressed it, of unmet--reflecting the Second Vatican IN this regard, we as a Church can learn translating "our love for mankind [and desire Council’s statement that "the right to have to do justice] from a theological abstraction much from the intellectual traditions of our a share of earthly goods sufficient for one- into a practical instrument for servicing Catholic brothers and sisters. The year 1991 self and one’s family belongs to everyone." human needs.’’12

AUGUST 1992 PAGE 17 First, of course, we must acquire the will rated by collective efforts on a large scale. We to "bear one another~ burdens," even the must, as the Catholic bishops have said burdens of those unknown to us. Our resolve "carry out our moral responsibility to assist must project beyond our immediate families, and empower the poor by working collec- congregations, and fellow citizens and in- tively through government to establish just deed stretch to the ends of the world. Joseph and effective public policies.’’14 Smith once said that a person "filled with the Although government involvement in so- love of God is not content with blessing his cial issues may seem inappropriate to some family alone, but ranges though the whole Mormons, interestingly the 1939 Melchi- world, anxious to bless the whole human ’’13 zedek priesthood study guide noted that all race. As one who believes in the efficacy of capitalist systems create inequalities of own- prayer, I am convinced that making this a ership and income and require public policy subject of our daily prayers is absolutely initiatives to correct such abuses. It specifi- vital. Even as we expand the scope of our cally called for a system of progressive taxa- empathy, it is clear some may find it easier to tion "so that every one will contribute work for a more just society by striving to according to his financial ability." It also Fire in the Bones eradicate poverty and homelessness in the called for progressively higher estate and in- on the Mountain Meadows Massacre local community. The efforts of Lowell Benn- heritance taxes to prevent the inter-genera- Gentle Barbarian ion and others like him are fine examples of tional transfer of wealth so that the "so-called a dramatic essay on unbridled passion this spirit of volunteerism at work. Others idle rich who have been living on the earn- ’’15 Frere Lawrence target their relief efforts at the victims of ings of past generations will be no more. a study in suppresse libido drought and famine in Africa. An outstand- This is but one way public policy might be d ing example of a secular eleemosynary organ- Charades adopted to address this wide-ranging prob- a riddle exploring "lies of the mind" ization set up and run by Utahns of a variety lem. Other policy initiatives directed at amel- of religious and non-religious affiliations is iorating poverty, homelessness, and hunger Mail check for $9.95 the Ouelessebougou Utah Alliance which demand our active support. plus $1.80 postage to: fights human suffering in the west African The prophet Isaiah proclaimed peace as Huebener country of Mali. 17 P.O. Box 7254 the work of justice (Isaiah 32:17.) Let us University Station Second, we must resist the sophistry that strive toward the fulfillment of the words of Provo, Utah 84602 argues because we can’t help everyone we the psalmist: "Mercy and truth have met to- should not act at all. Every little bit helps. We gether; justice and peace have kissed each must personalize the problem and address it other" (Psalms 45:10). ~ at all levels. For the ubiquitous beggar asking for work, money, or food, keep granola bars NOTES Eugene England’s in the glove compartment, and, better yet, be 1. Quoted in Cole R. Capener, "Aim of God’s Laws to Curb Power, Seminar Told," SuvasTovaE 10 (April 1985): 54- familiar with the local community services 55. New Book available where he or she can find real help. 2. "Economic Justice For All: Pastoral Letter on Catholic For the homeless, consider, as we did in the Social Teaching and the U.S. Economy," National Conference of Catholic Bishops, 1986, 26. Santa Monica II Ward, organizing a periodic 3. "Economic Justice for All." "meals on wheels" night to deliver hot meals 4. Mortimer J. Adler, Six Great Ideas, (New York City: Collier Books, 1981), 237. to the homeless. In Los Angeles, a voucher 5. Richard E. Johnson, "Socioeconomic Inequality: The program has been established where one can Haves and the Have-nots," BYU Today (September 1990): 49. 6. Johnson, 50-51. purchase coupons that can be distributed to 7. Carlisle Hunsaker, "Mormonism and a Tragic Sense of the poor and homeless who then can redeem Life," SUNSrONE 8 (September-October 1983): 32. 8. Quoted in Kenneth R. Overbergg "100 Years of them for food and clothing. For the starving Catholic Social Teachings," Catholic Update (November in East Africa and elsewhere give generously 1990): 4. of your financial resources. You can even 9. See also Cardinal Roger Mahony’s "Sharing our Heritage in the Marketplace: A Pastoral Reflection for the help the Church’s humanitarian relief efforts People of the Archdiocese of Los Angeles," 28 November 1991. ("The central message is very simple---our faith is by giving on the "other" line of your tithing profoundly social. We cannot call ourselves "Catholic" contribution slip. "Ye yourselves will succor unless we hear, heed and then embody the Church’s call to those that stand in need of succor; ye will serve those in need and work for justice and peace.") 10. "Economic Justice for All," 35-39. The Quality of Mercy administer of your substance unto him that 11. For a sampling of Bishop Pace’s thoughts on these standeth in need; and ye will not suffer that efforts, see "A Thousand Times," Ensign (November 1990): by Eugene England 9. the beggar putteth up his petition to you in 12. David S. King, "The Principle of the Good Christ-like mercy is illuminated by vain, and tum him out to perish" (Mosiah Samaritan Considered in a Mormon Political Context," this respected scholar through a 4:16). Dialogue: A Journal of Mormon Thought 5(4): 13. mixture of scriptural stories. 13. History of the Church, 4:227 personal experiences, and Third, even though we as Christians have 14. "Economic Justice for All," 93. 15. Johnson, 49. profound reflections. a duty to assist the poor through acts of 16. See also "Out of Peace, Justice" Joint Pastoral Letter charity and voluntary action, these are not of West German Bishops, in Tille of Boval, ed. James V. Now available wherever LDS sufficient by themselves. Our direct individ- Schall (Ignatius Press 1984), 33, 40-42. books are sold. $10.95 ual efforts on a small scale must be corrobo-

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