Old Apostasy in New Bottles
For most of my life, the primary concern among LDS defenders of the
Church was the sheer bulk of criticism coming from evangelical
Protestantism, led, for my generation, by Walter Martin, the "Bible
Answer Man" of AM radio. Later incarnations of the basic form, from
John Ankerberg and John Weldon to Edward Decker, Dave Hunt, John Larson,
Jerald and Sandra Tanner, and numerous others, followed similar themes,
structure and approach in their criticism of the Church, its leaders
and its teachings.
Evangelical Protestant criticism loomed large for the Baby Boom
generation because of both its aggressiveness and its prevalence. There
were always, of course, secular critics of the Church, at least as to
its core concepts (the very idea of a God, for example), but even among
the multitude of Christian sects that could legitimately disagree
theologically with the Church of Jesus Christ of Latter Day Saints, the
evangelical Protestants (hereafter simply called EVs) and especially the
fundamentalist variant, became the most assertive, visible and
prominent of all Christian sects in their criticism and, not
infrequently, denunciation and vilification of "Mormonism".
A discernible movement congealed which LDS scholars and defenders
("apologists", following traditional Christian usage) have come to term
the "counter-cult" movement, who's defining characteristics are an
overt, and many times anti-intellectual, populist polemical style,
highly idiosyncratic use of terminology (the prevalence of the term
"cult", for example, to describe anything non-evangelical Protestant),
and a penchant for poor scholarship and careless argumentation. This
movement has never targeted the "Mormon" church exclusively, but has
created a huge corpus of media, both print and electronic, whose primary
purpose is criticism and the delegitimization of any form of religion
not adhering to what is considered to be "orthodox" biblical
Christianity. The restored gospel has always been a particularly
important focus for these individuals and groups, but much ink and
breath has been spent in pursuit of the Roman Catholic church, Jehovah's
Witnesses, Seventh Day Adventists, any and all forms of eastern
religion, and anything that falls outside the classification of orthodox
"biblical Christianity".
This all begin to change in the early 90s, with the excommunication and
media attention focused around the September Six, a group of dissident
LDS intellectuals who's public teachings and criticisms of the Church
eventually led to their separation from that religious body. For the
first time, at least to any public degree, the reasons for separation
from the Church were not that they had found Mormonism's theology to be
in contradiction to a competing theology, but that each (perhaps save
for Avraham Gileadi, who has never made public the reasons for his
excommunication and has been a member again since 1996, when he was
rebabtized)had found the restored gospel to be incongruent with a
secular ideology which, by its vary nature, was incomparable with the
teachings of the Church.
Looming large as conflicting philosophies among the September Six are
feminism and associated issues of power, ecclesiastical authority, the
patriarchal order, the hierarchical nature of Church governance, and, in
general, of an overwhelming non-political correctness about the Church
that could not be missed by anyone with any substantial knowledge of it
or its culture.
Equally eminent in the boiling cauldron was the charge of "whitewashed"
or "sanitized" LDS history made by scholars such as D. Michael Quinn
(but already antedating Quinn among some LDS intellectuals such as
Anthony Hutchinson and later continued by such critics of Brent Metcalf,
who's specialty is Book of Abraham origins) and which has been picked
up and amplified throughout, what is not a "counter-cult" movement, in
the traditional sense, but a philosophically naturalistic, humanistic,
generally leftist cult of secularism
among both intellectuals on the finges of the Church as well as
countless internet anti-Mormons and sundry critics who's main points of
contention with the LDS church are both that it is a theistic religion
as well as the overwhelming tendency among its members toward
conservative/libertarian political and social values and philosophy.
The primary threat to the spiritually weak, vacillating and unstable is
not, at this point, polemical attacks from the perspective of
fundamentalist Protestantism, but the subtle, sophisticated, exhaustive
and nuanced attacks of intellectuals from within the Church; from those
who really do have strong intellects, advanced education, and who
understand the power of words and how to deploy them to persuade and
influence.
Overwhelmingly, the lion's share of the apostasy here moves from the
Church to the Left, and this should not be a surprise when we understand
just what leftism actually is in a broad sense. Leftism, of all the
definitions that could be adduced in regard to it, is, from a gospel
standpoint, a form of idolatry; an idolatry of the self and of humanity collectively (and
hence, the term "secular humanism" which connotes a general view that
human beings and the material universe in which they are embedded are
all that exists and that all values upon which we may base our lives
are, ultimately, of our own creation). We are not, of course, to have
any other gods before the God of the universe whom we worship and whom
has been identified to us in the scriptures and in modern revelation.
No comments:
Post a Comment