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Show Hingkley Journal of Politics 2005 fewer evenings, and by issuing an official proclamation that affirms the sanctity of family life and commitments. In order to encourage their members to gather regionally rather than centrally, Church leaders have needed to promote a more "bridging," inclusive approach to community than they had traditionally done (Putnam 2001, 22). In order to assist the stated proselyting efforts of the church, leaders have started to preach a gospel of inclusiveness to Mormons. LDS Apostle M. Russell Ballard recently sermonized that Mormons should lead "loving, kind, tolerant, and benevolent" lives, especially exhibiting these characteristics toward those in their communities not of their faith. He proposed that Mormons eschew terminology like "non-Mormon" and 'nonmember" from their lexicon when referring to those of another or no religious group. "If a collective description is needed," he counseled, "then 'neighbors' seems to work well in most cases" (Ballard 2001, 35). Mormon leaders seem keenly interested in broadening the Church's appeal to outsiders, building bridges in communities, and helping its members create "an atmosphere of courtesy, respect, and civility" in their communities (Ballard 2001, 35). Undoubtedly, proselyting requires both a friendly congregation and a bridging, inclusive organization. Conclusions Indeed, the most resilient communities are those which are constantly redefining [themselves] in changing historical circumstances. .. .To work most successfully for the endurance of community, [its ceremonies, icons, and other cultural tools] ought to be defined in terms of long-term goals and yet should be flexible enough to allow for short-term modifications. Todd Goodsell10 Zion, by definition, is a community of place that has prominence in several religious traditions. The Jews of the nineteenth and twentieth centuries who prescribed to the Zionist Movement did so primarily for political reasons. They were seeking to reclaim a national identity, halt Jewish cultural assimilation, and promote economic stability for their people. This was largely expressed in the need for a Jewish nation-state, and religious motives-namely the Advent of the Messiah-were secondary. Mormon Zionism of the same period, on the other hand, was fueled by motives that were equal parts political-the establishment of the city of Zion, a theocratic nation-state-and religious-instituting a divinely revealed social and economic order that would usher in the Second Coming of Christ. Whereas Jewish Zionism today is Mormon Church leaders maintain that the home and the LDS temple are places of paramount holiness. According to the LDS Bible Dictionary, "(The temple) is the most holy of any place of worship on the earth. Only the home can compare with the temple in sacredness" ("Temple" 1980, 781). In "Maintaining Solidarity: A Look Back at the Mormon Vilalge." 373. mainly seen as continued political support for the nation of Israel (Allison 1996), Mormon Zionism transformed over the course of 175 years from its originally emphasized conception to its modern-day emphasis: a quest for both a regionalized and a spiritual Zion. The notion of place has consequently changed for the Mormon community, as a central gathering place has been deemphasized in favor of a regional gathering. The LDS church has been transforming from embracing an exclusive, bonding type of community, to a more tolerant, bridging type. In examining the LDS Church's conceptions of Zion- Zion as a city, Zion as an egalitarian society, and Zion as personal purity-we can see that these three ideals are intertwined. In order for the city of Zion to be built, there must first exist a community of the pure in heart: Mormons who live in a social order that is "of one heart and one mind," keeps God's commandments, and has all things common among its participants (Moses 7:18). In order to enter this Utopian society of equality and cooperation, though, one must be "pure in heart" oneself. "Living under ideal institutions is not, in the Mormon view, an experience that perfects man. Rather, it is an evidence that man has achieved perfection" (Arrington et. al. 1976, 8). Failed attempts by the Saints to build the city of Zion and to create Zionic social communities in the nineteenth century likely led to the modern Church's emphasis of preparing a "Zion people" through encouraging them to become "pure in heart." Political and social pressures in the late nineteenth century, specifically the large-scale emigration of Mormon converts from Europe and polygamy, also served to make the establishment of a theocratic city of Zion a less-likely reality. The Mormon Church has also had aims of massive proselyting efforts and worldwide expansion. These motives are legitimately grounded: LDS theology refers to Zion as an ensign, or banner, to the world. When lifted up, all nations will run to it and the subsequent spate of righteousness will usher in the millennial reign of Christ (Millet 1985, 213-19). The world can see the ensign more clearly and reach it more easily, it is thought, if Zion covers the earth. The conception of Zion which is now primarily emphasized in the LDS Church is the quest for personal spiritual preparation, and by extension an understanding of the Zion community of place being a regionalized gathering. While most Mormons are content to strive to build Zion inside themselves, within their homes, and in their local communities through proselyting and regularly gathering for worship and instruction, the ultimate goal of building the "City of Holiness," and living in her egalitarian social and economic order, is not lost entirely from their consciousness11. Whether as a central city, or as a personal pursuit of righteousness and purity, Zionism continues to play prominently in Mormon communities of place. 13 |
