A.
Tensions between Mormons and Non-Mormons; Respect
for Others’ Beliefs; The Blessings of Obedience
Over the last several weeks, I have been grappling with
three topics, seemingly separate, but in my mind closely related. First, what are the primary sources of the
tensions between Mormons and non-Mormons?
Second, given the Mormon’s claim of doctrinal primacy (the claim of
being the “one and only true church”), what does it mean for Mormons to
“respect” the religious beliefs and practices of others. And lastly, is the doctrine of “obedience,”
as understood by Mormons, the key, or at least one of the keys, to appreciating
the spiritual experiences of non-Mormons and, at the same time, to testing the
substance of the Mormon’s claim of enjoying the “fulness” of the gospel.
1.
Tensions between Mormons and Non-Mormons
Since its formation in upper state New York in 1830, Mormons
have found themselves at odds, sometimes at their great peril, with members of
the communities in which they lived.
Early Mormon history, from the beginnings through the exodus to the
great valleys of the Salt Lake basin, is a litany of persecution--the jailing
and martyrdom of Joseph and Hyrum Smith, the infamous extermination order of
Governor Boggs of Missouri threatening the lives of early church members, the
destruction of Nauvoo, widespread vilification of and discrimination against
Mormons. The blatant aspects of earlier
persecution have certainly given way to more subtle forms of anti-Mormon
conduct. Mormons, unlike most other
religious groups, are still fair game for open ridicule—behaviors that would be
roundly condemned as politically incorrect if directed at other religious
groups are still acceptable when aimed at Mormons. Mormons are thought of as peculiar, odd, out
of step with modern values. They are
regarded as clannish, exclusive, even arrogant, in the practice of their
religion. Temple ceremonies, abstinence
from coffee, tea and alcohol (the Word of Wisdom), special garments, set them
apart from others, a separatedness that breeds suspicions and mistrust. The historical practice of polygamy, though
now disavowed, leaves an indelible mark, branding Mormons and the Mormon Church
as something foreign, peculiar, unattractive.
And certainly many Mormon doctrines sound strange to mainstream
Christians—the origin and history of the Book of Mormon; existence of
modern-day prophets; proselyting to other Christians; claims of priesthood
authority. All these factors lead to institutional
tensions between the Mormon Church and other religions organizations, and
between Mormons themselves and those of others faiths.
Certainly, one of the most visible aspects of Mormonism is
its evangelical fervor, something with which many others are
uncomfortable. Since its formation,
almost 185 years ago, the Mormon Church has been outward looking, seeking to
share, through an active missionary program, its message of the “restored”
gospel with as many others as possible.
The first missionaries were sent to labor in New York and surrounding
states, with missionaries shortly thereafter going to Canada and into the
Indian territories to the west. Heber C.
Kimball and Orson Hyde were the first missionaries to be sent overseas when
they opened the British Isles to missionary work in 1837. By the end of the 1850s, the Mormon Church
had expanded its missions to include Chile, France, Germany, Gibraltar, Hawaii,
India, Italy, Malta, Scandinavia, South Africa, the South Pacific, and
Switzerland. The proselytizing
activities have continued unabated over the decades. Today the Mormon Church has a world-wide
footprint, with over 15 million members, residing in close to 30,000 wards and
branches, publishing church materials in 188 languages. Its missionary force is over 85,100 full time
missionaries, serving in 406 missions around the world, together with over
30,000 Church service missionaries. As
of the end of 2014, the Mormon Church had 144 temples in operation, special
buildings considered sacred by Mormons, consecrated for the performance of
ordinances symbolically representing the covenants between man and God.[1] Seeing pairs of clean cut, white shirted
young men, and of conservatively attired young women, wearing black nametags,
have become iconic images of modern Mormon life.
Not surprisingly, nonmembers’ reactions to this
proselytizing activity have been mixed.
Some have responded favorably to the Mormon message, resulting in steady
growth since the Church’s earliest days, so that now the Mormon Church
represents one of the major religious movements to have emerged from the United
States. It is generally regarded to have
transformed itself from a predominantly intermountain church located in the
western part of the United States into a major religious movement with an appeal
transcending national boundaries. Others
have persecuted Mormons, discriminated against them, ridiculed their doctrines,
criticized their leaders, and taken offense at what they consider to be Mormon
arrogance—rooted in the Mormon claim that the Church is “the only true and
living church upon the face of the whole earth, with which I, the Lord, am well
pleased, speaking unto the church collectively and not individually.”[2] Mormon success has met with staunch
opposition, challenges by evangelical groups calling Mormons “non-Christians,” the
proliferation of anti-Mormon publicity, and attacks by special interest groups
who consider Mormon doctrines out of step with modern liberal values.[3]
Mormons are occasionally viewed by nonmembers as condescending,
patronizing, and smug when dealing with others not of their faith. Mormons themselves are taken back by these
feelings, inasmuch as they try to be friendly, outgoing, committed to being
good neighbors. But, at least as relates
to doctrinal matters, the tension is likely created by the Mormon’s belief that
the Mormon Church is the “one and only true church,” a claim not received well
by other Christian denominations.
Indeed, an early statement by Joseph Smith, the founder of the Mormon
Church, included seemingly harsh statements about other Christian churches, dismissing
their doctrinal as “abominations,” claiming their professors were corrupt, and criticizing
their teachings as the doctrines of men.
Those churches were said to have “the form of godliness, but they deny
the power thereof.”[4] Such blunt criticisms could hardly be
expected to engender inter-denominational good will, but instead created historically
an atmosphere of hostility and mistrust, not allowing much room for interfaith
discourse and reconciliation. Given its
claims of doctrinal primacy,[5]
the Mormon Church has not become involved in ecumenical efforts to reconcile
doctrinal differences with other denominations.
Recently however the Mormon Church has broaden its dialogue with other
churches on topical issues of common social or political concern, such as
humanitarian aid to the poor, support of families, rights of religious freedom,
and the tax-exempt status of churches and non-profit institutions, breaking
down some of the historical barriers. Another
factor contributing to the distance between Mormons and others is the tendency
of Mormons to close ranks and keep to themselves. They find themselves extremely busy with
church activities, meaning that they spend most of their spare time with other
Mormons rather than being as involved in their neighborhoods and communities as
they might otherwise be. Even in mixed
social settings, Mormons tend to congregate with one another, rather than
mingling, both because they are more comfortable associating with other Mormons
than with others, and because they do not engage in certain common mixing
activities, such as drinking. As a
consequence, Mormons have inadvertently created a social distance between
themselves and others.
Recent communications by the Mormon Church, though not
retreating from this doctrinal high ground, have considerably softened in
tone. No longer does one hear of allegations
that the Catholic Church is the “great and abominable” church excoriated in the
Book of Mormon.[6] Instead the Mormon Church is reaching out to
Catholics and other denominations, Christian and non-Christian, to improve
their relationships and to burnish the Mormon Church’s public profile; for
example, many Mormons appreciate the moral leadership the Catholic Church has
taken on important moral issues, such as abortion. Still the basic thrust of the Mormon
claims—the presence of modern day revelation and possession of priesthood keys
not possessed by others—remain doctrinal linchpins, distinguishing Mormonism
from other religions, and leaving an unbridgeable gap. Coupled with the doctrinal differences is the
Mormon Church’s ongoing efforts to proselytize among the members of other
denominations, not conducive to good will among Christian denominations, even
if they could otherwise understand such proselytizing if aimed at a
non-Christian population. Indeed, it is
easy to understand why the Mormon Church, and in turn its members, may struggle
to maintain a healthy relationship with other Christian denominations, each of
which is considered to some degree to be apostate.
From a historical and doctrine perspective, there is nothing
odd about the missionary activities of the Mormon Church. Proselytizing has been an integral part of
Christianity since the time of Christ.
During Christ’s ministry the twelve disciples were instructed to carry
the Savior’s message to the lost sheep of the house of Israel.[7] Indeed the last instructions given to the
disciples, after the resurrection, as recorded in Matthew were to spread the
gospel throughout the world, baptizing those willing to accept the word. “Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the Holy
Ghost: Teaching them to observe all
things whatsoever I have commanded you:
and, lo, I am with you alway, even unto the end of the world. Amen.”
Matt. 28: 20. These injunctions
have spurred missionary activity from the beginning, and constitute the impetus
behind sending missionaries to christianize the pagan world in the early days
of Christianity, to proselytize among the nonchristian countires in the Far
East and Africa, and to continue evangelizing the message in modern times. The Mormon Church sees its efforts as
continuing this well-established tradition, gathering the elect of God in the
last days, before the “great and dreadful” day of the Lord. “And ye are called to bring to pass the
gathering of mine elect; for mine elect hear my voice and harden not their
hearts; Wherefore the decree hath gone forth from the Father that they shall be
gathered in unto one place upon the face of this land to prepare their hearts
and be prepared in all things against the day when tribulation and desolation
are set forth upon the wicked.” D&C 29:
7-8.[8]
Even though this section focus upon the tensions between
Mormons and those not of their faith, it is worth pointing out that such
tensions are not as prevalent in Malawi as they are in the United States, where
the Mormon Church and its practices are better known. Malawians are generally more accepting of
those believing in God.
[3]
The involvement of the Mormon Church in supporting California’s Proposition 8
became a lightning rod in California, sparking vehement anti-Mormon sentiments
within the gay-lesbian community.
[4]
Joseph Smith, when asking the God the Father and Jesus Christ about other
Christian denominations was told:
“I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a formof godliness, but they deny the power thereof.” Joseph Smith History 1: 19.
“I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a formof godliness, but they deny the power thereof.” Joseph Smith History 1: 19.
[5]
One would not expect much interest in ecumenical topics from a church based
upon the proposition that it is led by modern day prophets.
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