Romney, Mormonism, and the American Compromise -- Sightings
The Church of Jesus Christ of Latter Day Saints is an enigma to most Americans. Many of us know Mormons personally. Growing up some of my best friends were Mormons. We know them to be good people, with strong moral foundations, and committed to family. We may also know them from their famed Mormon Tabernacle Choir. No one does The Messiah quite like them. And of course, BYU has produced quite a few strong armed quarterbacks. But theology is an area that always complicates the discussion. As Terryl Givens notes below, Mormons have essentially let others define them, and thus the most esoteric elements are the pieces we hear about. Givens suggests that Mitt Romney's candidacy has opened up that can, and it can't be left untouched. This is especially true as Romney has hinted at his pastoral roles in the LDS church. So, what do Mormons actually believe, and does it matter?
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Sightings 2/16/2012
Romney, Mormonism, and the American Compromise
-- Terryl Givens
Mitt Romney is threatening to disturb the American compromise with Mormonism.
Nineteenth-century observers were largely indifferent to the new religion Joseph Smith founded in 1830. Most dismissed his claims about angels and gold plates as just another example of American gullibility. “Had we not seen in our own days similar impostures practiced with success,” yawned one Illinois contemporary, “[Mormonism] would have excited our special wonder; as it is, nothing excites surprise.” But in Missouri and Illinois local tensions erupted in violence, and national concern intensified when Brigham Young—relatively safe in the refuge of Utah—announced a system of plural marriage in 1852. For the next forty years, from the popular press and pulpits alike, cries for the eradication of this “relic of barbarism” streamed forth from the pulpits, press, and party platforms. Then came concessions—but limited concessions—from both sides. Mormons abandoned polygamy and political isolationism. And America granted partial accommodation. The deal was signed in 1893—but it was a devil’s bargain. Here is what happened.
At the choral competition of the World’s Columbian Exposition held in Chicago, on Friday September 8, in front of packed crowds, the Mormon Tabernacle Choir dazzled the audience and the judges alike, to win the silver medal. (The general consensus of Mormon and non-Mormon alike was that they had actually earned the gold.) The recipients of rapturous acclaim, the choir had suddenly become America’s sweetheart. They were invited to provide the patriotic music for the placement of the Liberty Bell at the Chicago Exposition. Their farewell concert was standing room only, journalists raved to a receptive public about the singing sensation, and concert promoters lobbied the choir to tour the east. Suddenly, Mormons were not just legitimate, they were popular. And then, a funny thing happened on the way to the festivities. In conjunction with the grandiose Columbian Exposition, organizers had planned a World’s Parliament of Religion for September 11-22, 1893, in order to “promote and deepen the spirit of human brotherhood among religious men of diverse faiths.” Over three thousand invitations had been sent worldwide, to bring together representatives of every world faith and Christian denomination in a momentous gesture of interfaith respect and dialogue. Many faiths were underrepresented—but only one group was deliberately and conspicuously left out altogether. And that was, not unpredictably, the Mormons. So even while the choir was singing its way into history and America’s heart, the Mormon church was emphatically denied a voice in the nation’s first attempt at a comprehensive interfaith dialogue. What seemed like a contradiction was actually a compromise.
In the century since the Chicago fair, Mormons have been lauded for their choirs and their football. They are largely respected as good, decent, family-centered people, who are welcome to sing for presidents and dance with the stars—and everyone agrees to avoid theological questions. But as presidential nominations near, Romney’s candidacy threatens this compromise, because what a Mormon presidential candidate actuallybelieves seems far too important to table. And when Mormon theology enters the public discussion, the words Charles Dickens wrote in 1851 strike many as still apt: “What the Mormons do, seems to be excellent; what they say, is mostly nonsense.”
But this is only true because in acquiescing to the compromise, Mormons have largely left others to frame the theological discussion. In opting to emphasize Mormon culture over Mormon theology, Mormons have too often left the media and ministers free to select the most esoteric and idiosyncratic for ridicule. So jibes about Kolob and magic underwear usurp serious engagement, much as public knowledge about the Amish is confined to a two-dimensional caricature involving a horse and buggy. But members of a faith community should recognize themselves in any fair depiction. And it is the fundamentals of Mormonism that should ground any debate worth having about Mormon beliefs or Mormon membership in the Christian community. What are these fundamentals?
- God is a personal entity, having a heart that beats in sympathy with human hearts, feeling our joy and sorrowing over our pain.
- Men and women existed as spiritual beings in the presence of God before progressing to this mortal life.
- Adam and Eve were noble progenitors of the human family, and their fall made possible human life in this realm. Men and women are born pure and innocent, with no taint of original sin. (We find plenty on our own).
- God has the desire and the power to save, through his son Jesus Christ, the entire human family in a kingdom of heaven, and except for the most perversely unwilling, that will be our destiny.
- Heaven will principally consist in the eternal duration of those relationships that matter most to us now: spouses, children, and friends.
None of these beliefs is relevant to a political candidate’s fitness for office. But they should be the starting point for any serious attempt to get at the core of Mormon belief. And there should be no compromise on that point.
Terryl Givens is Professor of Literature and Religion at the University of Richmond.
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This month’s Religion & Culture Web Forum is by Emanuela Zanotti Carney, on Voices of Despair and Gestures of Grief in Rituals of Mourning and Italian Marian Laments in the late Middle Ages. As devotion to Mary as the "mother of sorrows" flourished in the late Middle Ages, poetic narratives of Mary's lamentations at the foot of the cross became an important sub-genre of Marian literature. Emanuela Zanotti Carney studies Marian laments written in the Italian vernacular, arguing that "poets and compilers ... conveyed the emotional experience of the Virgin at the cross by embodying traditional rituals of mourning performed by women (thecorrotto) into their lyrical and dramatic texts" (2-3). Seeking an emotional reaction to Mary's grief, these laments "transformed audiences from passive recipients of a sacred story to active and engaged participants in the history of salvation" (32). Read Voices of Despair and Gestures of Grief.
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Sightings comes from the Martin Marty Center at the University of Chicago Divinity School.
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