Anti-mormonism

In general usage, anti-Mormonism is more than mere criticism of or disagreement with Latter Day Saint doctrines or policies; rather, it involves opposition to the religion's existence, usually by other Christians on grounds of Faith , or by others on Political or Sociological grounds. Such opposition has, in the past, involved mob violence, rape, arson and even murder wherein the victims were chosen due to their being members of the Church of Jesus Christ of Latter-day Saints. The most extreme example was the Extermination Order issued in the late 1830s by Missouri governor Lilburn Boggs , which called for all Mormons to be "exterminated or driven from the state."

Anti-Mormonism consists of affirmative, active and direct opposition to Mormonism as an institution, by groups or individuals who refuse to take a "live-and-let-live" position. This includes outright bigotry, commercial anti-Mormonism (intended to bring in money in support of anti-Mormon activism, usually through the sale of books, pamphlets, videos etc, or solicitation of "offerings").

The term ''anti-Mormonism'' is also used pejoratively (in a sense similar to '' Anti-Semitism '' or '' Homophobia '') by some Latter Day Saint s toward those who do not affirmatively oppose the existence of Mormonism , but merely disagree, offer criticism, or portray Mormonism in a way they believe is not Faith -promoting. This latter usage is controversial and does not properly fit into the context of usage of this article.

Anti-Mormonism, in the word's non-pejorative sense, has included a wide range of activities, from peaceful publication of pamphlets and exposés, on the benign end, to Violent killings and Population Transfer on the extreme end. The latter type of anti-Mormon extremism is mostly confined to the faith's 19th Century history. Today, anti-Mormonism is nearly always peaceful, and is usually conducted by Evangelical Christians and Ex-Mormon s against the faith's largest denomination, The Church Of Jesus Christ Of Latter-day Saints .

APPLICATION OF THE TERM

The term is applied primarily by adherents of Latter-Day Saint theology to the behavior of a category of critics or opponents of Mormonism who actively, systematically or regularly make ''public attacks'' on the people, beliefs, culture, practices, doctrines, history and leadership of the Latter Day Saint movement and any of its sects (be it physical, emotional, spiritual or social attacks); or to those who seek to tear down or destroy any of Mormonism’s sects or the faith of any of its adherents, regardless of intent. Conversely, the term is not typically applied to those who disagree with the teachings of Joseph Smith or descendant churches or those who ''privately'' dissuade others from Mormonism. At other times, the use of the term is used controversially by members of the Church Of Jesus Christ Of Latter-day Saints as an Ad Hominem attack against anyone who attempts a critique, investigation or study that Mormons find objectionable.

There are two different forms of anti-Mormonism: anti-Mormon publications (which includes published or broadcast works) and anti-Mormon activists. Anti-Mormon activists can generally be categorized in seven categories: extremist anti-Mormons, professional anti-Mormons, lay anti-Mormons, Exmormon anti-Mormons, apostates, or Mormon Dissidents . However, most Ex-Mormons , Critics Of Mormonism and Non-Mormons are not thought of as anti-Mormon.

ANTI-ANTI-MORMONS

Some Mormon adherents will say that those who have honest disagreements with the Latter Day Saint movement and ex-Mormons are anti-Mormon. This use of the term is controversial and as such, they may engage in negative behavior towards anyone who openly expresses a disagreement with their church. Such groups that disagree with Mormonism may be shunned or treated malignantly by Latter Day Saints who attempt to defend their faith. This is particularly common in areas where Latter Day Saint sects have large populations, including the U.S. states of Arizona , California , Missouri , Ohio , Texas , Utah and Wisconsin .

Many honest critics of Mormonism who have attempted fair, reasonable, scholarly studies have complained that they are accused of being deceptive or giving unbalanced treatment in their work. Other critics have attempted to published Mormon studies and have quoted from previous anti-Mormon sources. Unfortunately, some of these studies have been determined to be unreliable by historians on both sides of the debate. These researchers are accused of being deceptive, when in fact they are simply ignorant of current research questioning the credibility of such pieces as "Mormonism Unveiled," "The Twenty-eighth Wife" and "Maze of Mormonism." Some have stated they received hate mail from Mormons and are unfairly labeled as anti-Mormons.

There is a core group, however, who are clearly and proudly anti-Mormon. These groups promote demonstrations, disruptive activities and public condemnation of Latter-day Saints at such widely diverse venues as chapels, sporting events involving teams with popular members who are Latter-day Saints, and even Disneyland during the periodic "Mormon Night" special parties.

As a result of these activites, a number of Latter-day Saints and even non-Mormons have begun to counter-demonstrate at events such as General Conference . Many of these use humor as their primary tactic, carrying signs such as "The Anti's are just JEALOUS" and handing out pamphlets which parody those distributed by anti-Mormons. Others simply gather to sing hymns, providing a counterpoint to slogans shouted by the anti-Mormons.

In Salt Lake City , a group known as " Standing Together " is composed of non-Mormons, who stand quietly along the sidewalk to support their Mormon neighbors, to deny the use of large areas by vocal anti-Mormons, and because they feel a certain shame that the anti-Mormon activists claim to be good and true Christians. They want to show that most non-Mormons are not anti-Mormons.

HATE GROUPS?

A hate group is defined as "one with beliefs or practices that attack or malign an entire class of people, usually based on characteristics such as skin color or religion," by organizations including the Southern Poverty Law Center.

Anti-Mormon groups are not typically included with other hate groups outside of the state of Utah, and most hate group watchdog organizations do not include extreme anti-Mormon groups as hate groups. However, some Mormons have called for such action by these watchdog organizations, particularly pointing to other denominations who receive such protection, including Catholicism ( Anti-Catholic ), Jews ( Anti-Semitism ) and Jehovah's Witnesses , yet are not currently experiencing the kind of organized hate campaign which is being seen by Latter-day Saints.

CAUSATIVE FACTORS OF ANTI-MORMON BEHAVIOR

No single reason has been identified as the motivation for behavior considered to be anti-Mormon; however, disagreements with doctrines, policies, history, political influence, or perceptions of abuse of power of Mormonism's leaders are all possible reasons for behavior considered to be anti-Mormon.

Stereotypes and cultural folklore within Mormonism have perpetuated the belief that since the Church organized by Joseph Smith is sanctioned by God, that Satan and his followers seek to destroy the divine institution, resulting in a natural hostility of evil people toward the "true church" of Jesus Christ . These types of beliefs are supported by the often violent physical persecution of the early saints by supposedly good Christian people.

Joseph Smith taught that former members of the church would not be able to leave it alone:

Strange as it may appear at first thought, yet it is no less strange than true, that notwithstanding all the professed determination to live godly, apostates after turning from the faith of Christ, unless they have speedily repented, have sooner or later fallen into the snares of the wicked one, and have been left destitute of the Spirit of God, to manifest their wickedness in the eyes of multitudes. From apostates the faithful have received the severest persecutions… There is a superior intelligence bestowed upon such as obey the Gospel with full purpose of heart, which, if sinned against, the apostate is left naked and destitute of the Spirit of God, and he is, in truth, nigh unto cursing, and his end is to be burned..."When once that light which was in them is taken from them, they become as much darkened as they were previously enlightened, and then, no marvel, if all their power should be enlisted against the truth", and they, Judas like, seek the destruction of those who were their greatest benefactors.

Expounding on this teaching, noted Mormon apologist Hugh Nibley, explained:

Apostates usually become sometimes feverishly active, determined to prove to the world and themselves that it is a fraud after all. What is that to them? Apparently it is everything--it will not let them alone. At the other end of the scale are those who hold no rancor and even retain a sentimental affection for the Church--they just don't believe the gospel. I know quite a few of them. But how many of them can leave it alone? It haunts them all the days of their life. No one who has ever had a testimony ever forgets or denies that he once did have it--that it was something that really happened to him. Even for such people who do not have it anymore, a testimony cannot be reduced to an illusion.

This theory has not been tested scientifically and is not supported by research or an academic study, but has rather been perpetuated culturally as a Folk Doctrine or a principle by adherents.

More worldly explanations exist for the persecution of Mormons as well.

As with any other anti- behavior ( Anti-Semitism , Anti-Catholic ), the root cause of anti-Mormonism seems to be fear of losing something of what is perceived to be one's own.

In modern times, anti-Mormonism appears to be sometimes caused by fear that the growth of the Mormon church will extend to one's own city, family, or church congregation.

During the early days of Mormonism, Mormons tended to live in tightly-knit communities that would apply political, financial, and moral influence as an united block. This tended to antagonize the established order in sometimes hard-drinking, hard-living frontier communities. Large groups of Mormons moving into an area would sometimes change the population enough to elect their own candidates, causing the original occupants to feel disenfranchised. Even if a non-Mormon candidate were elected, resentment would still sometimes fester from the fear that the winner had ’’’bought’’’ the Mormon vote, and the payback would be to the detriment of other inhabitants.

HISTORY OF ANTI-MORMONISM

19th century

During the first 100 years of Mormonism, anti-Mormonism focused on topics that did not conform to traditional Christian teachings (see Mormonism And Christianity ). These doctrines took the view that Smith plagiarized scripture that still persists in anti-Mormon writing today. They characterized Smith as a charlatan, Brigham Young as a power-hungry leader and other successors as conformists. The methods used typically stereotyped Mormons and Church leaders as ignorant, uneducated and superstitious. They consigned Joseph Smith to that of a plagiarist, as he could not have been smart enough to have written what he did, and often pointed to Sidney Rigdon or Oliver Cowdery as the true mind behind Mormonism. The anti-Mormon movement during this period typically was religious or politically motivated, based on ideologies and stereotypes of Victorian America. For example, much of the anti-Mormonism during the late 1800s focused on the suppression of women by Mormons. They pointed to Utah’s suffrage laws (Women could vote until they were disenfranchised because of polygamy) as a way Mormons used to over-burden women, who did not need to worry about such things.

In New York and Pennsylvania, anti-Mormon behavior dealt mainly with issues including whether or not Smith had gold plates, and whether or not those plates belonged to the people, rather than Smith, if Smith really had (theological) visions, Smith’s treasure-digging episodes, and strange occultic-similarities pointed out by some ministers (such as Smith receiving the plates during the fall equinox).

In Ohio, they focused on the failed banking efforts of the Kirtland Safety Society and other failed economic experiments including the United Order .

Anti-Mormonism in Missouri focused on the tendency of Mormons to vote in bloc on such issues as slavery (Mormons tended to be abolitionists) or treatment of Indians.

In Nauvoo, persecutions tended to be based on the large political influence the Mormons had in the City-state of Nauvoo (the state had a charter that gave it equal rights as the Illinois state legislature and it’s own militia which rivaled the size of the continental army). Further, the city council was predominantly Mormon. Issues of contention included polygamy, freedom of speech, anti-slavery views during Smith’s presidential campaign, the deification of man, and the Nauvoo Legion .

Since news traveled slowly—especially when the Mormons migrated to Utah—claims about Mormons were hard to prove or disprove. This left room for continuous speculation among anti-Mormons. Often, a statement in an anti-Mormon work would include a disclaimer that one may not notice an alleged doctrine or practice being applied in Salt Lake City, but would rather find it in obscure Mormon settlements.

Even after establishing a community in Utah, anti-Mormon activists in the Utah Territory convinced President Buchanan that the Mormons in the territory were in rebellion to the United States due to the Mountain Meadows Massacre and Plural Marriage , prompting him to send one-third of USA's standing army to Utah in what is known as the Utah War .

20th century

Beginning in the early 1900s, psychological biographies were written of Smith. Rather than characterizing him as a deliberate deceiver, they characterized him as having mental or physical problems that led to his visions. Charges ranging from drug use to epilepsy were given; although difficult to prove due to lack of primary data. This movement—for the first time by anti-Mormons—gave credence to Smith as having a certain level of genius, albeit misplaced and deviant. Works by Mormon apologetics and critics, such as in Fawn Brodie ’s "No Man Knows my History", argue against such claims. By this time in the history, time was an additional separator to geography. Because events happened more than one hundred years ago, it became increasingly difficult to disprove these claims.

During the 1960s, the anti-Mormon movement pursued Mormon scholarly thought, particularly the works of William Barratt and Hugh Nibley. Barrett is considered a founder of " New Mormon History "—or a naturalistic approach to Smith’s revelations. Nibley, on the other hand, rejected New Mormon History and pushed a point of view that all truth from any religion could be found in Mormonism (hence the comparisons to Pagan Religions , Gnosticism , and others). Anti-Mormons, in turn, focused on a naturalistic view of Smith, citing external influences to his supposed revelations. This built further upon Fawn Brodie’s work.

In the 1980s, there arose a segment of professional anti-Mormon activists, including Ed Decker and William Schnoebelen.

EXTREMIST ANTI-MORMONS

Anti-Mormon opposition has frequently been violent and vehement. It should also be noted that many anti-Mormon activists likewise consider a number of other Christian churches (including the Roman Catholic Church ) to be heretical or cultist, and a few consider their own small congregations to be the only "true" Christian church, with all others being heretical.

In the movement's early years, the Mormon people encountered frequent persecution and conflict forcing them to move from place to place, resulting in the settlement of the Great Basin and Intermountain West . In recent years, anti-Mormon violence has erupted at the semi-annual General Conference when anti-Mormons have ridiculed sacred Mormon items, such as temple garments, used obscenity and Hate Speech or actually engaged in low-level physical assault in attempts to provoke physical response by conference attendees. This extremist activity is often condemned—even by critics of Mormonism and other anti-Mormons—and has led to laws governing protesting in Salt Lake City. Interestingly, these laws are welcomed by anti-anti-Mormon activists and even some anti-Mormons, as a way to give everyone the opportunity to express themselves within "protest zones."

Professional anti-Mormons and organizations

Charles Larson

"Doctor" Philastus Hurlburt

Eber D. Howe

Dee Jay Nelson

Jerald And Sandra Tanner

POSTRATIONAL ANTI-MORMONISM

Postrational anti-Mormonism is a categorization of a variation in the social phenomena of anti-Mormonism, coined by Glen W. Chapman , that describes those who, in seeking antipathetic response to both the faith, beliefs and institution(s) surrounding Latter-day Saint Theology, abandon responses based around rational and assault the tenants of the faith on grounds that it is an institution of metaphysically based evil and hence its existence is, in their view, unexplainable or refutable by standard logic or any available paradigm that would be considered rational.

This has basis in historic movements of similar nature where one group drew upon Postrational Theory in explaining the success of such groups as the Masonic movements in Europe which gained success against Catholic power.

Such a connection is presented here in an excerpt from an article taken from "BYU Studies vol 35 no 3 1996" entitled "Anti-Mormon Movement Characteristics".

"Despite originating in sensational hoaxes, certain nineteenth-century French writings continue to fuel an extreme anti-Mormon rhetoric and world view."

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Anti-mormonism