LDS retrenchment and why Ezra Taft Benson wanted to be George Wallace’s VP pick

In Matthew Bowman’s book “The Mormon People: The Making of an American Faith,” the Mormon business/educational strategy of correlation is explained. The business advantages of correlation are offset by an educational culture that stays, by design, into narrow theological positions that are not open to debate. In Bowman’s book, he also spends some time on the LDS retrenchment movement among its hierarchy, a conservative movement to interpret doctrine strictly according to Scriptures and revelation received through modern LDS prophets and apostles.

In what serves as a definition of retrenchment, Bowman recounts a message conservative LDS Apostle Bruce R. McConkie sent to an LDS academic (Eugene England). “God has given us apostles and prophets. … It is my province to teach to the church what the doctrine is. It is your province to repeat what I say or remain silent.”

Retrenchment, with its emphasis on simplistic answers to questions that could be debated thoroughly, fit well with correlation, a concept that by its nature was hampered by multiple alternatives. Retrenchment, which flourished through the last half of the 20th century, was a wish to return to the theological days of Brigham Young, a strong leader who brooked little dissent.

According to Bowman, the father of retrenchment was the late LDS apostle and president Joseph Fielding Smith. Fielding Smith was an opponent of colleagues in the LDS ecclesiatical hierarchy, such as B.H. Roberts, who in an attempt to explain evolution, “posited that generations of human, or human-like, beings had lived and died long before God sent Adam and Eve to earth,” writes Bowman, who adds that “… Fielding Smith, convinced that Roberts was promulgating false doctrine and suspicious that he was secretely promoting evolution, accused Roberts in a public lecture of desiring ‘to square the teachings in the Bible with the teachings of modern science and philosophy …” An offended Roberts, as well as apostle James Talmadge, complained to LDS Church President Heber J. Grant.

Grant wanted no part of the debate and advised the principals to drop the dispute. As Bowman notes, though, Grant’s reluctance to take a side essentially turned the LDS Church into an institution where, “No longer would church authorities debate matters of doctrine in public.” Because the world was slowly moving toward an era of post World War II Cold War conservatism, it’s not surprising that the conservatism that Fielding Smith favored became the ideology most popular among the LDS leadership.

Under Fielding Smith, his son-in-law, apostle Bruce R. McConkie, apostle and future prophet Ezra Taft Benson, current apostle Boyd K. Packer, and other leaders such as BYU President Ernest Wilkinson, Mormon theology was “characterized by an exclusive focus on the canon of Mormon scripture. They sought to grant it as much authority as possible and to take its claims as literally as possible,” writes Bowman. The new retrenchment conservatism of 1960s Mormonism echoed Fielding Smith’s disdain for Roberts’ pre-Adamic ideas. In his iconic book, “Mormon Doctrine,” McConkie describes the theory as “satanic.”

One aspect of retrenchment was a belief in dispensationalism. As Bowman writes, “Dispensationalists believe that because of human wickedness, the world was doomed to decay and degeneration before Christ’s return to save it; for them, the Bible taught of war, famine, conspiracy and disease.”

As early as 1946, Fielding Smith had written “Signs of the Times,” a dispensationalist tome that provided a pessimistic blueprint of the future. The Cold War, anti-communism, the counterculture movement, all served to fuel retrenchment efforts in the LDS hierarchy. W. Cleon Skousen, police chief, BYU professor, dispensationalist and anti-communist, became a best-selling LDS author. (Recently his books, long consigned to basements and Deseret Industry shelves, have regained popularity with the rise of Glenn Beck, a modern-day LDS dispensationalist).

As Bowman points out, the popular LDS musical play, “Saturday’s Warrior,” is a creation of retrenchment and dispensationalism. In the play, former pre-mortal spirits sent to earth are pressured by wicked earthly peers to be “cool.” In one now-dated scene, a Mormon is taunted because his parents’ are expecting an eighth child. Bowman points out that one of the play’s songs, “Zero Population,” is sung by “his villainous teenage friends (who) impropably praise birth control.”

Ezra Taft Benson was a major player in the retrenchment movement for a couple of generations. An impressive leader who was tapped by President Dwight D. Eisenhower to be secretary of agriculture, Benson later exemplified the LDS Church’s opposition to communism, atheism and liberal initiatives to expand government. As Bowman writes, “To some Mormons, communism appeared to violate the principle of free agency, human beings’ right to choose their own destinies that derived from their divine heritage.”

David O. McKay, for example, LDS leader during retrenchment, was a strong opponent of communism. McKay was willing to incorporate that activism into major areas of the church he led, such as the McCarthy-ite investigation of professors at BYU, who were suspected of weak loyalties to the Gospel and patriotism

However, Benson took the LDS hierarchy’s opposition to communism to extreme levels. Had it not been for the wisdom of President McKay, Benson might have caused the LDS Church embarrassment that it would still be dealing with today. For example, Benson became a disciple of the conspiratorial anti-communist group the John Birch Society, an organization which had already been politically excommunicated from the Republican Party. As Bowman relates, Benson was so impressed with John Birch Society founder Robert Welch — a man who accused his former boss Eisenhower of being a communist — that he lobbied McKay to allow Welch to speak at the church’s semi-annual general conference and lobbied to have the LDS leadership endorse the Birchers. Fortunately, McKay resisted those efforts.

As Bowman relates, McKay also nixed Benson’s desire to be the vice presidential nominee of segregationalist third-party candidate George Wallace in 1968. It’s likely that the LDS Church would still be dealing with such an ignoble action today had not the wise McKay told Benson no.

Nevertheless, retrenchment did lead the LDS hierarchy into politically based decisions that extend from the 1970s (opposition to the ERA), the 1980s (opposition to the MX missile system construction in Utah), the 1990s (the excommunication of several LDS dissident academics) and even a few years ago, with its stance against gay marriage in California.

Retrenchment, however, is an ailing, perhaps dying ideology among Mormons. While there are still factions, usually older Mormons, who adhere to the rigidness of a Fielding Smith, Benson, Skousen and McConkie, most Mormons today have moved toward the liberal ideas of Roberts once denounced. In 2010, Deseret Book announced it would no longer print “Mormon Doctrine.” Harsh statements on homosexuality in General Conference by Packer were toned down for revised official publication.

History often repeats itself; it appears Mormonism’s leaders have tired of retrenchment. However, the impact of retrenchment should not be downplayed. It’s worth noting that at the end of the LDS era of theological debate, 1935, only 36 percent of BYU students believed that “creation did not involve evolution.” As Bowman notes, by 1973, “81 percent (of students) felt that way.”

-- Doug Gibson

-- Originally published at StandardBlogs

Mormon folk tales regarding Cain, Bigfoot abound

As Abel's murderer, Cain was commanded to wander the earth in punishment, a tradition arose that this punishment was to be forever, in a similar manner to the (much later) legends of the Flying Dutchman or the Wandering Jew.

Here’s the best-known LDS folklore regarding Cain as a monstrous figure roaming the earth. In 1835, LDS apostle David Patten was riding a mule in Tennessee. “I met with a very remarkable personage who had represented himself as being Cain … I suddenly noticed a very strange personage walking beside me … for about two hours. … He wore no clothing but was covered with hair. His skin was very dark. … I rebuked him in the name of the Lord Jesus Christ and by virtue of the Holy Priesthood, and commanded him to go hence and he immediately departed out of my sight.“

Patten was killed a few years later fighting anti-Mormons. This account is secondhand, from LDS apostle Abraham O. Smoot. Nevertheless, it is accepted Mormon lore, included in the late Prophet Spencer W. Kimball’s book, “The Miracle of Forgiveness.” That lends it credibility in LDS circles. I recall hearing it often on Sundays as a child. In fact, those outside the LDS Church don’t know that Cain plays a bigger, more malevolent role in the LDS scripture “Pearl of Great Price.”

I read a fascinating essay, “A Mormon Bigfoot: David Patten’s Cain and the Conception of Evil in Mormon Folklore,” by Matthew Bowman in the Signature Books’ anthology “Dimensions of Faith: A Mormon Studies Reader.” Patten’s account is not the only instance of Cain appearing in Mormon folklore. Another incident, as late as 1921, E. Wesley Smith, president of the Hawaii temple, told future church Prophet, apostle Joseph Fielding Smith, “A man came through the door. He was tall enough to have to stoop to enter. His eyes were very protruding and rather wild-looking, his fingernails were thick and long. He … wore no clothing … (I) commanded the person in the name of Jesus Christ to depart. … on being commanded to leave, he backed out the door.” Fielding Smith told Wesley Smith that it was Cain who visited him.

Also, in the 1920s, missionaries in Mexico encountered a large, dark, hairy creature who said he was Cain. Later in the 20th century, missionaries in Georgia were attacked by “a huge black negro,” who chased them away. They were told by their mission president it was Cain.

As Bowman writes, “It is true that the single most frequent use of the word Cain in the legends and folk doctrine has been in association with the concept of a “curse” of dark skin, a mark of spiritual inferiority, and until 1978 the inability to hold the priesthood.” This begs the question, are the accounts of Cain apparitions an extension of the priesthood-banning prejudice against black skin? Bowman includes a poem that Mormon poet Eliza Snow wrote in 1884: “As seen by David Patten, he was dark – When pointing at his face of glossy jet – Cain said, ‘You see the curse in on me yet’ – The first of murderers, now he fills his post – And reigns as king o’er all the murd’rous host.” In the 19th century, some Mormons believed that the skin of apostates darkened when they renounced the church.

As Bowman explains, a walking “Wandering Jew” type of Cain would seem natural to 19th century Mormons, who saw evil as tangible, walking the earth and combating the Saints. An example cited by Bowman is the discourses of early LDS leader, Heber Kimball, who described his battles in England with “legions of wicked spirits,” with accounts that rival scenes in modern films, such as “The Exorcist.” Kimball added that Joseph Smith told him of Sidney Rigdon being “pulled out of bed three times in one night” by Lucifer.

This yen for the supernatural has not left the culture of the LDS Church. Talk to a dozen long-time, temple-attending members and at least half, if not more, will confidentially, or publicly recount an instance of a spiritual vision or feeling — usually positive, but still occasionally a battle with evil. (I must confess that I am not immune from claiming a positive experience).

However, as Bowman notes, in the past generation-plus there has a move away from a dark Cain and the emergence of film footage of a creature called Bigfoot, or Sasquatch, who replaced the “huge black man” as Cain in many LDS circles. It’s reasonable to assume that the end of policy-driven LDS priesthood and membership prejudice against blacks have soured the previous concept of Cain among many Mormons.

As Bowman recounts, one of the first “Bigfoot” visions occurred in the Top of Utah in 1980, when a South Weber teen and her cousin both reported seeing a large black “creature” or “figure” in the fields. Huge prints were discovered in the snow. The story was pursued by the Standard-Examiner. At that time, Cain was not associated with the sightings, but within 10 years, South Weber residents “had begun associating these local sightings of Bigfoot with Cain.” A 1997 story tells of Boy Scouts in Utah who claimed they were chased by a big hairy man they called Cain who yelped in pain when he climbed through a lit chimney. Another, 1998 story, tells of an animal-like “Cain-beast” who chased two Mormon elders to a car.

Bowman writes that besides the disappearance of being dark or a negro, “Cain’s new activities of stalking barns and running through fields seems far less satanically malicious than Elder Patten’s Cain or the gigantic demon that stalked E. Wesley Smith. … Cain, rather than a supernatural fiend, is more the stock monster of a campfire tale. He is less a damned soul and more Bigfoot.”

As racism seeped out of the Latter-day Saints’ Cain legend, so did much of the malice. Indeed, the idea that Cain wanders the earth is a 19th century one. However, the appeal of adversaries who defy us on the earth has not departed from many Latter-day Saints so long as Bigfoot remains to personify Cain.

This column was previously published as a StandardNET blog.