Politics of American Religious Identity by Kathleen Flake

By Kathleen Flake

Among 1901 and 1907, a vast coalition of Protestant church buildings sought to expel newly elected Reed Smoot from the Senate, arguing that as an apostle within the Church of Jesus Christ of Latter-day Saints, Smoot was once a lawbreaker and accordingly undeserving to be a lawmaker. The ensuing Senate investigative listening to featured testimony on each peculiarity of Mormonism, specially its polygamous kin constitution. The Smoot listening to eventually mediated a compromise among revolutionary period Protestantism and Mormonism and resolved the nation's long-standing "Mormon Problem." On a broader scale, Kathleen Flake indicates how this landmark listening to supplied the get together for the country--through its elected representatives, the day-by-day press, citizen petitions, and social reform activism--to think again the scope of non secular loose workout within the new century.

Flake contends that the Smoot listening to used to be the forge within which the Latter-day Saints, the Protestants, and the Senate hammered out a version for church-state kinfolk, shaping for a brand new new release of non-Protestant and non-Christian american citizens what it intended to be unfastened and spiritual. moreover, she discusses the Latter-day Saints' use of narrative and collective reminiscence to continue their non secular identification whilst they replaced to fulfill the nation's demands.

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69 In  the church’s First Presidency reported that ‘‘Mayor Low of New York has . . withdrawn all permits from our Elders to preach in the streets of that city. ’’ 70 The  Manifesto had not changed the world’s opinion of Mormonism, and as a result, the church’s missions were in trouble. This meant the church itself was in trouble to a unique degree. If it could not make itself heard, the church had no reason for being. Thus, when Smith took office, it was obvious that defensive capitulation was an insufficient response to the church’s reputational and legal problems.

Opposed to Smoot’s initial candidacy in , Joseph F. Smith later became Smoot’s chief advocate, adamantly rejecting arguments from other apostles that Smoot should resign to protect the church from the hearing’s backlash. 64 Between the date of his objection to Smoot’s candidacy and , when Smoot was elected, Smith became president of the church. 65 Smith introduced his main point by stating the obvious. ‘‘We have been looked upon as interlopers, as fanatics, as believers in a false religion; we have been regarded with contempt, and treated despicably; we have been driven from our homes, maligned and spoken evil of everywhere,’’ he said.

4 In photographs from the period, his gaze was direct but not intense; he appeared serious but not stern. His suit was impeccably fitted to his slender, tall frame. ‘‘There is nothing of the apostle about Smoot,’’ said one member of the press. ‘‘He looks like the village doctor or the man who has the milk route. ’’ 5 Born in Salt Lake City to Abraham O. Smoot and Anne Kirstine Morrison, Reed Owen was the third child of a Norwegian convert to Mormonism who immigrated for her faith and became the fourth plural wife of a Kentuckian who made the exodus to the Rocky Mountains and became a civic and ecclesiastical leader.

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