Contrary to the title, this post is not about war. It is also not about peace. It is about politics, but not the kind you’d think: It is not about Mormons as Republicans or the small band of Mormon Democrats. It is about an entirely new brand of politics—a politics that transcends war and peace, Republican and Democrat. This new kind of politics seeks to enfranchise everyone. It loves man, woman, black, white, old and young. It doesn’t need the religious Right. Thanks to the polity’s blend of wealth, distraction, and bad reading, the new politics has seduced religion itself. What, then, is this mysterious liberator? The new politics is not Pacifism. The new politics is Passivism. And it is not such a new idea, anyway. It is as old as new Mormonism itself.
I’ll example you: A few weeks ago, I went to a discussion night in Provo. My friend, Jason Brown, had just finished an eco-internship in Cottage Grove, Oregon, where he had studied and practiced sustainable forestry, building, and gardening techniques. He spent an hour teaching us how to produce and consume more responsibly. Then came the wrap-up. For the last five minutes, he took ideas—ideas that, for him, were obviously a matter of life and death—and diplomacized them for his audience: We should be very thoughtful, he warned, about how we spend our money, time, and resources. The environmental situation is worse than we think, he said, but the solutions are right in front of us. If only we could accept the first, we could shoulder the demands of the second. Then he ended. Cue the Passivists.
A girl raised her hand. She was skeptical about the environmental situation, but she wanted to help. What were some super-practical, easy things people could do to avoid the impending catastrophe? Others nodded. One boy urged moderation, and another vowed technology would save us.
I was not bothered by the requested method. After all, we have a whole world to save and not much time to do it. Practicality helps. What horrified me was the philosophy: It was clear from the comments that people thought only a catastrophe could move us—and yes, not could, but should. Why should we care, if doom is still the day after tomorrow? Why should we care, unless it makes us late to work? So the world was ending? Not our problem. At best, we could turn off the water when we brushed our teeth. Real responsibility and honesty were pesky, and, thus, out of the question.
The worst of this doesn’t even concern the environment. The issue is not global warming or the greenhouse effect. The issue is people co-opting the language of scripture to justify excess and inaction. Clearly, people thought they were arguing for politics and religion. They weren’t. They were arguing for Passivism—the right to lie to themselves to excuse themselves from action. And they were arguing this way for a reason: They were arguing for it because they didn’t see a difference between the three (Passivism, politics, and religion). They were arguing for it because they have been taught, by their own cultural religion, that Passivism is a virtue—that religion, at its best, is political Passivism.
I have participated in a thousand such discussions, usually with Mormons. I am always given three sickening platitudes: one, to practice moderation; two, that I can more good inside the system than outside it; and three, that the gospel will solve everything.
I would agree if I lived in a world that was moderate, a society that had moral structures, and a religion that addressed ‘political problems’. But our society is not moderate. Our society is, quite literally, insane. Our structures and institutions require that we treat everything—people, earth, ideas—with a sociopathic disregard. Those structures and institutions further promote this behavior by convincing us that we are not responsible for our actions (a common sociopathic trait) and that we have the right to consider ourselves before our community. The fact is that we are material extremists arguing for moral moderation. The triumph of suburbia is just that: to convince us that our lives, expectations, and systems are normal, and that implication, if we even notice it, is a necessary part of pursuing the good life. The triumph of suburbanized religion is to convince us that the only crimes are crimes of the body, that we must be absolutely untouched by hands and drink even as we cover ourselves in the fingerprints of tragedy. Suburbanized religion is a religion of red herrings, a sermon against sex and strong drinks that clamors so loudly we can’t hear ourselves sin. It is a religion that sacralizes being implicated. I am not against the Word of Wisdom or the law of chastity. I am, however, against a cultural religion that has drawn a chalk circle around its own dying body, a religion of the individual body that excludes the plight of the body politic.
I’ll never hear the end of it for my last statement, so I’ll explain. I said that people always tell me three things, the last of which is that the gospel will solve everything. I don’t believe this is true, not because I don’t believe that personal conversion is capable of changing the world, but because—as the relationships currently stand—conversion does not include thinking about ‘worldly’ problems and repentance does not include political sin. We live, for the most part, in a cultural religion that has exiled economic and national questions to the faraway sphere of politics and then perversely reasserted a separation of Church and State. The problem is that, in a modern economy, there are crimes committed by states that are tacitly endorsed by their citizens. Dismissing real problems as political is also problematic in a modern economy, in which political decisions have created the problems that religions are supposed to help solve: war, hunger, suffering, and inequality. All this, and religion believes it is supposed to sit quiet. This is not about being a Republican or a Democrat. It is a question of whether religion, cloistered in what it believes is its proper role, can even do its job.
It is interesting to note that early Mormonism did not tend to distinguish between religion and politics (for better and worse). What was Zion, after all, but a real place that required people to take care of each others’ spiritual and physical needs? It is even odder to think that Mormonism asserted a communitarian ethic at a time when—at least, globally speaking—it would have made more sense to keep with the religion of the individual body. True, many of the Saints’ communitarian ethics arose necessarily from their exile, but 19th-century America was still unindustrialized enough to make a face-to-face spiritual ethic sufficient. Not so these days, when you can be as nice as you please to your neighbor and still have the blood of some faraway nation on your hands. In a globalized economy, the power to harm is magnified enormously just as the path of harm is lost in a maze of production. Now, more than ever, it would make sense for religion—the great arbiter of harm—to preach a Zion community that safeguarded people’s physical and spiritual equality.
But instead, we live a callow, cultural religion that tacitly preaches Passivism and is, by default, horrifyingly political. It’s not that our Church doesn’t teach ennobling virtues; Mormons are more helpful and kind to their neighbors than any people I can think of. It is that Mormons, by compartmentalizing religion, are kind to their own neighbors and cruel to someone else’s.
And what, then, have we done to our religion? It used to be beautiful, or at least prophetic. Now it is an excuse to live comfortably, to pursue a pedestrian, parochial life free from the terrible questions—and, once the terrible questions die, the terrible responsibilities. If we continue to oversimplify religion’s role in the world, we will create a religion that trivializes tragedy and celebrates wealth. We will be Passivists, happy that it is not our job to be horrified at anything. This is not the religious spirit—to speak facts to suffering and skip out the back. Religion has always been prophetic. This does not mean that it has always had prophets to tell people exactly how and when to be good. It means that religion has always been full of the prophetic spirit: seers that look backward, forward, and straight into themselves, sages that sorrow at the slightest suffering. Perhaps we have merely baptized ourselves in the font of suburbia, where the water is always the same temperature as our desires.
This is quite good.
Jeffrey R. Holland said in General Conference, April 1996, “the gospel of Jesus Christ holds the answer to EVERY social and political and economic problem this world has ever faced.”
I have often wondered about the implications of this statement and what it means. Obviously large-scale systematic political and economic problems require action on the same scale. I have always felt that this statement was more of an obligation than an excuse to continue to do nothing because “the gospel will take care of it.”
It is such a shame to me that we can discuss (at time ad nauseam) homosexuality and abortion in church, but issues like social welfare, agri-subsidies, and NAFTA are “too political” for a religious setting.
I’m just not sure what your ideas would look like in a congregation. Perhaps I’ve never been involved in one that rallies around a cause like the congregations in the south did to end segregation. Wouldn’t it be amazing if we Mormons wrapped around a cause and personally attended to its fruition?
Thank you. A vision I share, usually hopefully, but often with a sense of “oh, this has gone awry.”
and “gospel has the answer to every problem” does not mean as we (collectively) are currently practicing it.
I’ve been thinking about this post. I was at that discussion night. I had to leave before the questions came around, but I’m afraid I fall into the same sort of passivist category Ash describes. I mean, I want to help and do better and such, but it’s hard to get out of the inertia of the culture I have lived in my whole life. It really takes a lot of work to shop responsibly and try to be active in promoting ethical economics/politics/religion. I think I’ve gotten a bit better, but there’s a long way to go. But if there’s one thing the gospel has taught me, it’s that people can change and accomplish hard things, so hopefully I can start living my life more like I know I should, both individually and as a member of a global community. I do think that really living the gospel is the best way to accomplish this, but like vfg said, not necessarily as we are currently practicing it, but as Jesus would.
I make the following comment under the assumption (illusion?) that the boy referred to in the third paragraph of this story is me.
I think a distinction ought to be made between the fictitious boy who was urging moderation and the boy who was actually asking Jason to make an argument for the average guy who doesn’t care about anything seemingly radical, and needs good arguments specifically tailored to him, that one concerned with his own honesty can make with integrity to this average guy. That “one boy” was asking about whether the arguments that are typically used to justify a crisis view are legitimate, and if they aren’t, then what some arguments are that are legitimate, so that one concerned with his credibility can make in order to repair the massive rift that has been created by those arguing for fundamental societal change using misleading and deceptive arguments or unconvincing fallacious ones.
I wholly agree that there are people who are so self-absorbed, so cowardly, or so intellectually obese, and lacking in faith and understanding that to present them with the prospect that their religion may actually require them to make revolutionary changes in themselves and the world around them is far beyond their capacity to bear or care. But it is because I agree so much that this is the reality that I would ask for the defense of the assumptions on which an argument rests, so as to be able to responsibly, ethically, persuasively, and DOGGEDLY preach it. Social change of any kind takes organized, concentrated, and motivated people. Without this it takes time. I hope that my questions were not interpreted as urging for moderation, inasmuch as moderation means passivism, doing nothing, apathy, shrugging and leaving others to do the work.
However, there is nothing admirable about going to war against windmills and strawmen, or attacking Germany in Florida. If the problem is not clearly defined, nor is the solution. If the solution is not clearly defined, the implementation of it will prove quite maddening–impossible. Especially to the average man–the bad thinker.
But I digress from the purpose of the article, the substance of which I unsurprisingly agree with. So typical.
In summary, if I do not answer to that vile title, “one boy,” I offer this comment to the gods of irrelevance; if I do, I meant every word of it and fully expect to be addressed by the child of blog.
Kate Kelly, you guys DISCUSS homosexuality and abortion in your ward? Wow! We just get the dogmatized version of what to think.
This entry made me reflect on the oft-quoted Brigham Young prophecy:
“The worst fear that I have about this people is that they will get rich in this country, forget God and his people, wax fat, and kick themselves out of the Church and go to hell.”
If it’s not too presumptuous, I’ll say that I think Brigham would be on your side, Ash.
The other scripture that comes to mind is 2 Nephi 28:21:
“And others will [the devil] pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell.”
Perhaps to further seal the deal, we have the warning in third chapter of Revelation that if we are not hot or cold, but only lukewarm, the Lord will spew us out of his mouth!
These are no small stakes.
A post-script and a question:
While much of this blog entry speaks specifically about suburban religion, it might be well to contextualize the discussion against the backdrop of a diverse worldwide community. Remember that “Mormonism” is approaching an important tipping point in which the face of the LDS populous is going to be less accurately represented by a BYU coed, and more descriptively embodied by the likes of a Brazilian convert. When we comment on the socio-political dynamics of the Mormon bourgeois, let’s remember that we’re only speaking about one slice of the Mormon pie, lest we implode in an ironic inward spiral.
Speaking of implosion, I assume that most of the people on this blog site live in Utah (with the notable exception of Kate in Costa Rica {I read your blog, Kate}). I’m wondering if you feel any sense of calling to spread yourselves out. Do you ever think that your talents could be better utilized by moving OUT of Utah to build up and animate the good cause elsewhere? Truly this is not a subtle indictment or a loaded question. Also, since I don’t know most of you, it could be that you are, by and large, a non-Utah group, at which revelation I would gift the gods of irrelevance with yet another offering.
THE other night I was in my old neighborhood up by the U in slc getting some pizza at my old stomping grounds—observing the hustle of the night; plenty of holiday consumerism going on, people milling about, shopping, eating, members doing their home teaching by the end of the month, typical wed night stuff. Anyways, in the midst of all this I found this article in the school newspaper about our beloved Bennion Center turning 20 yrs old, and I felt a small earthquake as Lowell rolled over…
“Bennion Center turns 20
By: Clayton Norlen
Issue date: 11/28/07 Section: News
Page 1 of 1
The Lowell Bennion Community Service Center is celebrating 20 years of service on campus by encouraging others to lend a hand.
Over the next 20 weeks, the Bennion Center will be promoting service in the community and among students. The center released a handbook for the holidays to inform the public about convenient and easy service opportunities. In seven steps, the handbook explains the process of turning an idea about service into a completed project.
“The Bennion Center wanted to give the tools we use to educate students to the public,” said Alicia Geesman, the Bennion Center’s director of alumni and donor services. “We’re encouraging groups to participate, because it’s the numbers that make the difference in service.”
For people who don’t want to generate and execute their own service projects, the center provides a list of needy causes. The projects range from donating food to animal shelters, teaching a skill or craft to at-risk youth or writing stories to help adults learn to read and write.
Service doesn’t have to be time-consuming and stressful — one or two hours out of the week is enough time to make a difference, Geesman said.
“We would like participants to reflect on their service and talk about what they’ve learned, their insights and satisfaction,” Geesman said. “It is their voices, not mine, that will inspire others to serve.”
Debbie Hair, an administrative assistant in the center, will use her Dutch oven cooking skills to prepare a New Year’s Eve meal for parents who have hospitalized children. Through the Adopt-A-Meal Program, the Ronald McDonald House charity offers support for families who have sick children.
“Like the hospital, we never close, and this means that there is a need for this service 365 days a year,” said Beth Eshelman, volunteer coordinator for the organization.
Geesman said service projects like Hair’s are successful, because a group can put a particular skill or talent to work.
For more information about service projects sponsored by the center or to get a copy of the new service handbook, stop by Union Room 101 or call 801-581-4811.”
—-
Now with all the good this article has to offer, and all the good the Bennion center and places like it have done and will do, unfortunately this article serves as an example of the current trend in “service”. It strikes a chord of passivism that doesn’t harmonize with the true spirit of giving. It feels like it’s a way to give without actually giving, a way to know without actually knowing, a way to care without actually caring, and expecting all the “blessings” in return—sentiments that tend to plague our Zion communities.
The article jumped out at me with its promise of convenience and self-satisfaction, all without “being time consuming or stressfull”. I love service and the bennion center does it with the best of ‘em, but how does it run 365 without inconveniencing a few? and what about this few when “it’s the numbers that make a difference in service.”
unfortunately true charity and service, in or out of the Mormon church, is often time-consuming and inconvenient, and most aspirations and ideals are equally or more taxing, even the social and political…or I should say especially the social and political—require the uttermost to uphold and inspire. Perhaps because of the complexity, or the opposition?, even more so I think it’s because aspirations and ideals just aren’t a priority in our lives.
As I was searching for this article online I couldn’t help but notice the “most emailed” and “most viewed” sections of the site, a barometer of the popular I suppose, the story on the bennion center wasn’t even on the list, but who has time when articles like:
“Red Herring: Neo-Nazis and John Mayer support Ron Paul”
“Top three spots on campus to get laid”
“Slow start, big finish”
“Jesus wouldn’t wear an ugly sweater”
“Utes overcome Jackrabbits in win”
I wish the service article was on the most emailed list, despite it’s downfalls.
…and I’m still trying to figure out how the jackrabbits got a slow start and big finish at one of those three spots on campus?, and why Jesus is even wearing sweaters?, and why the Bennion center is offering service lunchables?
One thing that has always pulled me towards being moderate and careful in my actions is my propensity to error. It can be dangerous to live your life in a binary state of either running directly towards or directly away from something at full speed. Prudence is wise. How often has the wonder cure of yesterday become the disease of tomorrow? With this in mind, I feel that is always wise to exercise discretion.
I am slightly confused by what you are saying in one part. I suspect that I am understanding you wrong, so I seek clarification. Are you stating a dissatisfaction with the separation of church and state on a governmental level? Or are you simply stating that, on a person level, our political views should not be partitioned from our religious views?
I think the reason we don’t discuss climate change and other social issues in church is because we can’t agree on those sorts of things. Whereas you believe your views are right and true, others believe the same about completely opposing views. I do not believe that church was ever meant to be an open forum of ideas. It is meant to be a place where people come together to discuss issues upon which the church agrees. I have trouble believing that Joseph Smith was a true prophet, but I do not believe that Sunday School is the forum for such discussion.
Related Posts: New Video Explains Mormon Myths vs. Reality President Nelson Talks about JesusChrist. lds. org Language Training Online- Babbel. com Knockin’ on the Door Why am I doing this?
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