Rick Perry’s Pastor Problem
Mitt Romney wants his fellow Republican presidential candidate Rick Perry to disavow the Texas mega-church pastor who called Mormonism a “cult” at the Values Voters Summit last weekend, but Perry has declined, The Associated Press reported yesterday.
“The governor does not agree with every single issue of people that endorsed him or people that he meets,” said Perry spokesman Mark Miner. “This political rhetoric from Gov. Romney isn’t going to create one new job or help the economy. He’s playing a game of deflection and the people of this country know this.”
This Story Is Old News
At the media criticism site Get Religion, Christianity Today online editor Sarah Pulliam Bailey argued earlier that this story is old news.
“If you have been paying attention to religion and politics for at least the last four years, you know that [Robert] Jeffress’ belief that Mormonism is a cult isn’t terribly newsworthy to religion reporters. …Jeffress has been saying these things for quite a while now and political reporters are just now taking notice,” Pulliam Bailey wrote.
Bruised Feelings and Fundamentalists
At The Huffington Post, Episcopal priest and Columbia University religion professor Randall Balmer wrote that Mormons are sincerely wounded and confused by the charge that they aren’t Christians, right before he engaged in a bit of mud-slinging himself.
“For Jeffress and for millions of other fundamentalists, the word ‘Christian’ is a specialized term reserved only to those who hold certain beliefs. Having grown up fundamentalist, I spent the first two-plus decades of my life convinced that Roman Catholics were not Christians – because they were not fundamentalists,” Balmer wrote.
What interests me is the power of the labels bandied about in this discussion. Does the term cult hold any real power in an increasingly laissez-faire culture? Does it even approach the dismissive power of the word fundamentalist, which is identified not only with intolerance but also with religious terrorism?
It was 1978 when “cult” leader Jim Jones’ fanatacism led to the murder/suicide of 909 Americans and 1993 when the 50-day FBI siege on the Branch Davidian sect in Waco, Texas, left 86 people dead. It seems to me that the word cult has lost some of its verve in the intervening years, perhaps in part because of controversy surrounding the Waco siege.
Aside from the celebrity goings-on and abuse charges related to the Church of Scientology, the latest “cult” story to dominate the news involved the 2006 arrest of Fundamentalist Church of Jesus Christ of Latter-Day Saints leader Warren Jeffs. Jeffs was charged with sexual assault and arranging illegal ploygamist marriages between adult men and underage girls. He was convicted of two counts of sexual assault earlier this year and, just yesterday,The Salt Lake Tribune reported that one of his 78+ plural wives requested police assistance in leaving the sect’s home base.
But then there was Big Love, the HBO hit drama series about a Utah polygamist sect that ran for five seasons (2006-2011) and helped normalize polygamy and other alternative family structures for an American audience.
Last month at the Religion Newswriters Association annual conference in Durham, North Carolina, the Darger family that the series was reportedly based on talked to journalists about their marriage. We were offered free copies of their book, Love Times Three: Our True Story of Polygamous Marriage, which I just finished reading.
Supercharged Words in a New Context
One of the things that struck me most about the Dargers’ storytelling was the way terminology was used in an unfamiliar context. For example, they repeatedly describe their family structure as a “lifestyle choice” and write about bigotry in a way that is similar to arguments for the legalization of same-sex marriage.
On the other hand, they describe themselves as Independent Fundamentalist Mormons, whose sect they say emerged from the Church of Jesus Christ of Latter Day Saints (LDS) after polygamy was outlawed and the LDS church changed its position on the practice. For the Dargers, fundamentalist is a positive term, one with which they want to be identified.
The idea of one man looking to religion to justify having sex with three women involves a sexual taboo in American culture, but the term fundamentalist carries with it the idea of sexual repression. The phrase lifestyle choice is sometimes used to argue against inherent homosexual identity and is thus rejected by some homosexuals, but here it is embraced to argue for personal freedom.
Innovation or Aberration?
In the Associated Press article that I opened with, reporter Kasie Hunt says rightly that “some evangelical Christians believe Mormons are outside Christianity because they don’t believe in the concept of a unified Trinity and because they rely on holy texts in addition to the Bible.” But then she adds, “For conservative Protestants, the Bible alone is the authoritative word of God and the innovations of Mormon teaching are heresy.”
Innovations is a loaded word here. It carries with it a positive connotation, whereas earlier in the piece she had described the controversy over Jeffress’ statement as a “highly charged, emotional issue” that “raises the specter of religious bigotry.”
But does it really? In an age when the polygamy of Mormon-related sects is celebrated on TV and Americans are increasingly uncomfortable with religious marginalization, is this really a “highly charged emotional issue” or just a diversion, as Perry’s spokesman contends?
What do you think?
Do words like cult and fundamentalist still have power to marginalize or are we all so jaded by the exploitation of language that we don’t even listen anymore?