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Show City, Community, and Purity: Mormonism's Evolution of Zionism and Place M. Todd Ethington many parts of the world. Indeed, as of December 31, 2004, the Church reported membership at over 12.25 million members, most of who live outside the United States ("Statistical Report, 2004" 2005.). In order to produce this worldwide presence, the Church has emphasized a regional aspect of Zion, and its conception as a personal spiritual place. Archetypical of the regionalizing of Mormon Zionism is an address delivered by Mormon Apostle Bruce R. McConkie in August, 1972. Speaking in Mexico City at an "area conference" of the Church-a then-new conference format that brought a small delegation of general church authorities to large congregations of Saints outside Utah-McConkie echoed previous Church sentiments that deemphasized the notion of a central gathering place for the Mormon faithful. The place of gathering for the Mexican Saints is in Mexico; the place of gathering for the Guatemalan Saints is in Guatemala; the place of gathering for the Brazilian Saints is in Brazil; and so it goes throughout the length and breadth of the whole earth. Japan is for the Japanese; Korea is for the Koreans; Australia is for the Australians; every nation is the gathering place for its own people, (qtd. in Lee 1973, 2) No longer were Church members "discouraged" from gathering to the American Zion, but they were now told that their native lands were Zion itself. This conception was reinforced by the Church's above-mentioned area conferences, the building of temples outside both Utah and the United States, and in a continuing emphasis on missionary and proselyting efforts. Gone are the General Conference addresses by LDS Church leaders addressing the "actual, severe labor" required to build up the city of Zion (Young 1997, 111). In their stead are sermons outlining how the faithful disciple can become "pure in heart." For instance, one recent Church president, Spencer W. Kimball, addressed his followers regarding "three fundamental things we must do if we are to 'bring again Zion"' (1985, 3). These included eliminating personal selfishness, cooperating and working harmoniously together, and offering God a "broken heart and contrite spirit," ultimately in pursuit of building Zion within each individual Church member (Kimball 1985, 3). The tenor and scope of current LDS dialogue regarding Zion reflects this fundamental shift from city building to spirit building. Mormon Zionism and Community of Plage [Religious] commitment is most adequate when it is grounded in the traditions of a particular community and at the same time relates constructively both to other communities and to the broader society. George Rupp7 As Mormon conceptions of their Zion have shifted in emphasis during the years since 1830, so too has the way that Mormons view place as an essential characteristic of Zion. As we have seen, while the conceptions of Zion as a city and a society were emphasized within the Church, Mormons' community of place was a common, center location. All Saints were encouraged to gather together with the true believers wherever doctrine or circumstance dictated the Church should establish its base. Millet identifies some practical reasons for the Church to emphasize gathering in conjunction with building Zion: to establish a common sense of identity; to find strength in numbers; to escape both spiritual and apocalyptic perils; and to prepare to build the New Jerusalem (1985, 223-24). This conception of place, though, promulgated a type of community referred to by Putnam as "bonding" communities (2001, 22). These tend to remain close-knit, exclusive communities that are suspicious of outsiders. Early Mormons, like other millennialist sects of their time, promulgated norms and practices that brought community members closer together at the expense of relating well with those outside the faith. A few examples: Mormons developed the practice of referring to non-Mormons as "Gentiles," their early United Order experiments were greeted with suspicion by the locals in Missouri, and the sacred rituals and ordinances performed in their temples were rumored to include loyalty oaths carrying a penalty of death. Yet place itself has not lessened in importance for the modern Mormon community's Zionism. The definition of place has simply adjusted to meet the current Church's objectives. The stressing of personal righteousness among the LDS population brings with it a different sense of place and gathering from the early Mormons. For instance, Mormons have long been encouraged to "stand in holy places" (D&C 45:32). In modern times, these places have alternately been interpreted to mean anywhere from LDS temples and meetinghouses, to the home and metaphysical personal righteousness. With the proliferation of Mormon temples being built throughout the world8, members are encouraged to gather to these edifices for an "endowment" of knowledge and protection from God (D&C 38:38). Similarly, weekly worship services act as a regular gathering place. This is especially true as semi-annual worldwide General Conferences, beamed to meetinghouses around the world by satellite, allow church members to collectively gather in groups in various locations and receive the same theological instruction from Church leaders. The entire Church effectively gathers in spirit as members participate simultaneously in the broadcast. But a much emphasized local gathering is directed to the home and family9. Beginning in 1915, Saints were encouraged to set aside Monday evenings each week for a "Family Home Evening": a night for family gospel instruction, discussion, and recreation (Wirthlin 1993, 68). Recently, Mormon leadership has further promoted family through encouraging lay ecclesiastical leaders to hold church-related meetings on 7 In Commitment and Community, vii. 8 As of December 2004, 119 LDS temples were in operation worldwide, with at least 10 more in various stages of planning or construction ("Statistical Report, 2004" 2005). 12 |