By Armand L. Mauss
"The previous few many years have witnessed an expanding response of the Mormons opposed to their very own winning assimilation, " Armand Mauss writes within the Angel and the Beehive, "as even though attempting to get well the various cultural pressure and unique identification linked to their previous 'sect-like' history." This retrenchment between Mormons is the most subject of Mauss's booklet, which analyzes the final 40 years of Mormon background from a sociological viewpoint. on the reputable ecclesiastical point, Mauss reveals, the retrenchment will be obvious within the drastically elevated centralization of bureaucratic keep an eye on and in renewed emphases on obedience to fashionable prophets, on family tree and vicarious temple paintings, and on conventional relatives lifestyles; retrenchment can be obvious in large formal non secular indoctrination through full-time execs and in an elevated sophistication and depth of proselytizing. At what he refers to as "the people or grassroots point, " Mauss unearths that Mormons have often been compliant with the retrenchment attempt and are this present day at the least as "religious" on such a lot measures as they have been within the Sixties. a large section of the Mormon club, Mauss asserts, has long gone past "Mormon" retrenchment to specific itself in a turning out to be hotel to Protestant fundamentalism, either in scriptural knowing and in highbrow variety. the writer calls on a big selection of assets in sociology and heritage to teach that Mormons, who by way of mid-century had come some distance from their place as disreputable "outsiders" in a society ruled by means of the mainline religions, look now to be adopting extra conservative methods and looking a go back to a extra sectarian posture.
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Additional resources for The Angel and the Beehive: THE MORMON STRUGGLE WITH ASSIMILATION
Example text
First and most obvious is the expectation that the Mormon experience involves decreasing tension with the surrounding society across the three stages. At any given time and place, then, the nature of Mormon religious life is a product partly of the effort by the denomination as a whole to find the optimum ten sion between the two polar predicaments and partly of the local Mormon community’s own stage of development. Some of the conflict in the first two stages between the local congregation and the denominational hier archy might, indeed, be understood as a consequence of the effort from headquarters to impose churchlike policies upon more sectlike situations.
Since this little “survey” took place in the seventies and in only one ward, it is not really comparable, of course, with any earlier compila tions known. It also comes from the seventies, rather than the thirties, so it would have to be understood as representing a much longer period of devolution in the Mormon testimony-bearing ritual than we would have seen with thirties data. Yet the direction of the devolution can be assumed from the end point represented by the 1974 findings, a trend that has con tinued during the past two decades.
Though the male leadership might have equally strong patriarchal proclivities across all three stages, one can expect the value and power of women to diminish from the first to the third stage. In the earlier stages, especially the first one, women are much needed for all kinds of church service. However, in the third stage, the membership is large enough that men can almost always be found for M etaphor and Theory 15 the most important roles. Accordingly, women can be shunted off into the less visible and less powerful auxiliary roles.
