Articles by

matt b.

“Male and Female: A Proclamation.” Three Points From the History and Sociology of Religion

By January 14, 2019


It appears that a person or persons unknown have been circulating a document in at least one ward building in Utah. Entitled “Male and Female: A Proclamation,” the document repudiates recent alterations to the language of the various temple ceremonies, particularly the endowment and the sealing rituals. The document particularly targets those alterations made to language about gender. It’s been widely reported that these alterations move the ceremony toward greater gender egalitarianism.

https://scontent.ftul1-1.fna.fbcdn.net/v/t1.0-9/49855664_10157138108761520_408622518526541824_n.jpg?_nc_cat=104&_nc_ht=scontent.ftul1-1.fna&oh=1ed6a74c9520c6418565ff6bcd41dfc7&oe=5CC73501
This document was left in the lobby of an LDS chapel in South Jordan, Utah.



There are a number of points which could be made about 1) the alterations themselves, and 2) this document, but I want to restrict myself to three.

First: perhaps the primary word the document uses to describe gender relations is “submission.”  It argues that “worldly understandings of equality are completely contrary to the gospel of Jesus Christ . . . this pattern of humble submission applies to and reflects the eternal nature, relationship, and order between male and female, and between God, husband, wife and children.” It also uses New Testament language about “heads,” arguing that mean are placed in authority over women.

This is interesting language insofar as it is far more common in recent American evangelical discourse than it is in LDS discourse.[1] As is sometimes said of Mormons, there are perhaps as many versions of evangelical theology as there are evangelicals. Some evangelicals, however, advocate “complementarian” theology, which maintains that men and women are irreducibly different and hence interprets marriage as creation of a wholeness greater than the two parts separately. This is not language unfamiliar to Mormons, though the word “complementarian” is far more common among evangelicals than it is in the LDS church.

Some complementarians, further, emphasize the concept of “headship,” as derived from the pastoral letters of the New Testament (1 and 2 Timothy and Titus, and sometimes Ephesians). As they interpret it, “headship” means that women are equal before God, but that men are to hold “headship” over women. Where exactly this “headship” applies is a matter for debate: some evangelicals would say only in the home; others would say it applies everywhere.

Further, some headship complementarians draw on the New Testament language of submission. If a man’s role is “head,” they argue, than a woman’s role is to “submit.” What exactly “submission” means is up for debate. Some evangelicals have argued that it means that women should not seek to alter their husbands and should submit to his will, arguing, as does “Male and Female,” that Christ’s submission to his Father’s will is the necessary model. They argue that the natural differences between men and women make such a relationship the most successful. Others argue that there is no natural hierarchy between men and women, but that God intends for women to voluntarily submit. Other complementarians who define headship more narrowly argue for “mutual submission” between husband and wife.  

That this document draws on this language, which, as I’ve said, is not common in LDS discourse, indicates its authors have some familiarity with contemporary evangelical discourse about gender. As J. Stapley notes, Colleen McDannell’s recent Sister Saints (Oxford, 2018) points out that the LDS church has been pulling away from the sort of detailed and explicit language about patriarchy as complementarian and headship rhetoric embrace.

Second: This document advocates a primitivist vision of Mormonism.  Primitivism is hardly an uncommon rhetoric at work in the broad sweep of Mormon history; nor it is uncommon in Christian history more generally. Primitivists believe that truth was once present on the earth (in many possible forms; some primitivists cite an ideal church, some a perfect scripture, some perfect authority) but has been corrupted and hence requires renewal and revitalization. They tend to view change as destructive. This document makes that argument with reference to the temple endowment ceremonies, arguing that the words of the endowment “were correctly revealed in sacred temple ordinances to the prophet Joseph Smith Jr,” and that the endowment ceremony contained the “words spoken by the mouths of The Father, The Son, Adam and Eve” before these changes. This is an unprovable claim, in part because no written record of the endowment ceremony as Joseph Smith originally instituted it exists (the ceremony was transmitted orally for decades). But it is a theological claim which draws upon the primitivist impulse.

What scholars call the “church-sect” typology is common in the sociology of religion. It argues to radically oversimplify that a “church” is a religious group comfortable in the society in which it finds itself; a “sect,” conversely, is a group at odds with its surrounding world. Sociologist Armand Mauss has famously argued that the LDS church has cycled back and forth along the church-sect spectrum throughout its history.[2] Many Mormon fundamentalist groups which separated from the modern LDS church can thus easily be read as sects discontented with the LDS church’s decisions that have propelled it toward church-dom. Most famously, of course, many such groups abandoned the LDS church in reaction to the end of polygamy.

Less famously, but equally compelling in this case, was fundamentalist Joseph Jensen’s famous Salt Lake Tribune advertisement denouncing Spencer W. Kimball’s decision to end the racially based restrictions on priesthood ordination and temple worship in 1978. As does “Male and Female,” this document invokes primitivist arguments that the LDS church was abandoning its scripture, the intent of its founders, and so on. As does “Male and Female,” Jensen’s argument maintained that contemporary LDS leaders were seeking the approval of “the world,” classic sect language lambasting churches, sociologically speaking.

Third: The material culture of “Male and Female” is fascinating. It apes popular versions of the church’s famous 1990s proclamations “The Family” and “The Living Christ” sold in church outlets like Deseret Book in font, in layout, and in design. This indicates, I think, something I’ve argued elsewhere: the extent to which contemporary Mormon piety is deeply marked by the aesthetics of the white American middle class—so much so that the author(s) of “Male and Female” see such design and layout as a signal of spiritual authority.

In total, “Male and Female” may (and likely, will) have very little impact on the course of the LDS church generally. Indeed, its authors may already be part of a fundamentalist group. Regardless, the document reflects significant trends in American religious history generally and Mormon history in particular.

[1] Some recent examples I found useful include R. Marie Griffith, God’s Daughters: Evangelical Women and the Power of Submission (UNC, 1997) Alan Padgett, As Christ Submits to the Church: A Biblical Understanding of Leadership and Mutual Submission (Baker, 2011); Mark and Grace Driscoll, Real Marriage: The Truth about Sex, Friendship and Life Together (Thomas Nelson, 2012), and Stanley Grenz and Denise Muir Kjesbo, Women in the Church (Intervarsity, 2010).

[2] Armand Mauss, The Angel and the Beehive: the Mormon Struggle with Assimilation (Illinois, 1994).


Summer Book Club: On Zion’s Mount, chapter 4

By July 19, 2018


This is the fourth installment in the JI’s fourth annual summer book club. This year we are reading Jared Farmer’s On Zion’s Mount: Mormons, Indians, and the American Landscape (Harvard UP, 2008). You can view previous installments herehere, here and here. Check back every Thursday for the week’s installment. Please follow the JI on your social media of choice.

We have in the previous few chapter reviews followed the major theme of the first section of Farmer’s book: the dominance of lakes in the minds, hearts, and stomachs of the early Mormon colonists in the eastern edge of the Great Basin. The lake was a source of fish and conflict, just as the Great Salt Lake was a center of both recreation and source of holiness, as its tributaries were used for baptism and bathing. But in the late nineteenth century, Farmer argues, the lakes of the Mormons’ valleys began to be culturally displaced by mountains.

Part of this displacement was drive by necessity: overfishing and irrigation and conflict and pollution sapped the value of the lakes. It was also abetted by culture; the fictive memory of a desert valley allowed the Saints to imagine themselves as fulfillers of Isaianic prophecy. But, for the purposes of chapter 4, the shift matters because it cleared the way for the rise of mountains in Mormon culture.

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Scholarly Inquiry: W. Paul Reeve, A Century of Black Mormons Project

By June 29, 2018


W. Paul Reeve is Simmons Professor of Mormon Studies at the University of Utah. He directs the digital history project “Century of Black Mormons.”

This weekend the University will sponsor “Black, White and Mormon II,” the second conference on race in the modern LDS Church the University’s Mormon Studies initiative has sponsored.  We approached Reeve with a number of questions about the “Century of Black Mormons” project.

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Review: Bergera, ed., CONFESSIONS OF A MORMON HISTORIAN: THE DIARIES OF LEONARD J. ARRINGTON (Signature Books, 2018)

By May 21, 2018


Leonard Arrington loved people. “From as early as I can remember, I had a positive attitude toward people,” he wrote several years into his retirement. (3:645) Elsewhere he mused that had he not ended up a historian, “I would have been drawn into politics and would have done well, I think.” (3:133) Arrington was a handshaker and a backslapper, a gossip and a bearer of Christmas gifts. He was an extrovert, an inveterate socializer (out of the house four or five nights a week, some weeks, driven forward by a positive starvation for conversation that seems to have exhausted his wife Grace at times), and a manager loved by his subordinates for his care and supportiveness, if not his bureaucratic acumen.

Arrington’s delight in and longing for community was not simply a matter of temperament. It was a matter of theology. It was his Mormonism. That is not, of course, normally the theme his story is given. The diaries certainly document the better-known story; the fascinating account of Arrington’s service in what is variously called the Church Historian’s Office or Church History Division of the church’s Historical Department (a larger bureaucratic umbrella that also included the church’s archives and the department operating the church’s historic sites). Arrington’s appointment, initiated by First Presidency member N. Eldon Tanner with the support of church presidents Joseph Fielding Smith and Harold B. Lee and Spencer W. Kimball, came with a new mandate. Arrington and his staff were to research and publish material on the history of the Latter-day Saints. As his ten years in the job went on, the jovial Arrington was baffled when he found his work increasingly criticized, his office monitored, his subordinates questioned and their publications scrutinized for reasons he could never quite understand.

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Ministering, Home Teaching, and Visiting Teaching

By April 6, 2018


?Home teaching has been described as the pivot around which all other church activities are to be correlated.?

  • Marion G. Romney, ?Church Correlation: Address to Seminary and Institute Faculty,? June 22, 1964. Church History Library and Archives.

For a hundred years, the practice of what was first called ?ward teaching? and later ?home teaching? saw two Mormon men visit families in their congregation, carrying to them a message from church leadership and reporting back on any needs they found. ?Visiting teaching,? for decades after the founding of the Relief Society in 1842, saw women of the Relief Society engage in a similar practice.

It is hard to underestimate the importance of home teaching to the initial vision of the framers of the Mormon correlation movement of the 1960s and 1970s. Exploring the reasons for its importance shed some light on the announcement at the church?s General Conference this past weekend that home and visiting teaching are to be replaced with ?ministering.?

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Series Preview: Introductions to Mormon Thought (University of Illinois Press)

By April 3, 2018


A few months ago I had lunch with Joseph Spencer, a professor of ancient scripture at BYU and author of a number of books on Mormon theology and scripture. Our conversation there led us to what has been formally announced: a new book series, titled Introductions to Mormon Thought, which the University of Illinois Press will be publishing in coming years. Below, a description that Joe and I have worked up.

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Review: Mueller, Race and the Making of the Mormon People (University of North Carolina, 2017)

By November 27, 2017


On the surface, Max Perry Mueller?s book is, like several other recent works, a study of the shifting racialist ideas in nineteenth century Mormonism. Like those books, Mueller argues that early Mormonism is a particularly useful illustration of the fluidity of race, particularly in the early decades of the United States. When, as Mueller argues, white Americans began in the nineteenth century to understand ?race as (secular) biology,? (12) they began arguing that those characteristics they used to classify and label ?races? were organic, functions of one?s biological makeup, and though these characteristics extended from the merely physical (like skin color) to issues of intellect and temperament, most people determined them to be inborn and hence immutable.

 

The Mormons, Mueller argues, were different, in two ways.

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Scholarly Inquiry: A Conversation with Stephen C. Taysom, II

By September 19, 2017


Eighteen months ago, Taysom was deep into work on a biography of Joseph F. Smith, president of the Church of Jesus Christ of Latter-day Saints from 1901 to 1918. We interviewed him then about the project. Taysom recently finished work on the manuscript, and we decided to follow up to see how the project evolved over that period and what Taysom’s reflections in retrospect are.

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JI Summer Book Club 2017, II: A House Full of Females, Chapter 1

By May 14, 2017


Though it’s not in this chapter, If I were to pull a sentence from Ulrich?s book that I feel summarizes her project, it?s this: ?Well before plural marriage became a recognized practice in the Church, these women had learned to value bonds of faith over biological or regional connections.? (xv)

When Phebe Carter Woodruff sent her husband Wilford off to serve a mission in the British Isles, she secured a small poem in his luggage. ?While onward he his footsteps bend / May he find Mothers, and kind friends,? the lines ran. (38)

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Tuesdays With Orsi: Epilogue

By March 14, 2017


Welcome to the last installment of our Tuesdays with Orsi series, in which we collectively read Robert Orsi’s HISTORY AND PRESENCE (Harvard, 2016)! This post examines the epilogue and offers thoughts on the book as a whole. Previous installments can be found here: Intro, Chapter 1, Chapter 2, Chapter 3, Chapter 4Chapter 5, Chapter 6, and chapter 7.

?It is a dreadful thing to be in relationship with the gods really present,? Orsi says at the beginning of this book. (5) Certainly, a reading of its seven chapters is enough to convince us of that. They show that the gods can be capricious and deceptive as often as they are redemptive and healing. His believers cling to bags of sacred soil, icons, and relics. They experience the presence of the divine in their lives. And yet Orsi is hardly telling Sunday school stories. The presence of the gods fails people, hurts them, and tears them up, emotionally and physically. And yet those people keep coming, pressing their foreheads against the tombs of the saints, because the gods save them, too.

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Mark Ashurst-McGee on Study and Faith, 3:: “I just love this: "historians should be more like detectives and jurors than lawyers"”


Steve Fleming on Study and Faith, 2:: “I'm sad to say that "Everything Everywhere" is the only movie I've ever walked out of (long story of a combination of tending to fall…”


Steve Fleming on Thoughts on Study and: “Thanks for commenting T.M. I wrote my dissertation on JS's ideas and have been revising it (with a ton more research) and I'd declared myself…”


Adam F. on Study and Faith, 2:: “Sorry if this sounds like a threadjump, but your statement about humans' need for meaning over nihilism just screams "Everything Everywhere All at Once" at…”


T.M. Overley on Thoughts on Study and: “No need to defend “truth claims.” Often, such claims are mere impositions of man—which, it seems, Joseph Smith was acutely aware. To this date, the…”


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