Joseph Fielding Smith is the architect of controversial LDS orthodoxy. He has some controversial writings about Blacks and Ezra Taft Benson. We’ll also delve into his role with Lowell Bennion, a BYU professor who was fired. Was JFS responsible or was it someone else? Matthew Bowman answers. We’ll also dive into his role in shaping orthodoxy in the 20th century. Check out our conversation…
Joseph Fielding Smith: Architect of Controversial LDS Orthodoxy
Joseph Fielding Smith described as a “lightning rod” due to some views considered politically incorrect today, particularly regarding race. Dr. Matt Bowman, author of “Joseph Fielding Smith, a Mormon Theologian,” sheds light on Smith’s impact on the church.
One of the most uncomfortable aspects of Smith’s legacy is his writings about Black individuals, especially concerning the priesthood. In his work, The Way to Perfection, Smith explicitly stated his subscription to the theory that people of African descent were less righteous in the pre-existence. He used language suggesting they were “not entitled to be born white.” Smith was a staunch “defender of the racial restrictions” in the Church and became a major exponent of the idea, which the source traces back to Orson Hyde, that Black people possessed souls less righteous in the pre-existence. This stance led to prominent public clashes, notably with church educator Lowell Bennion at a symposium in the early 1950s. Their argument over the ban contributed to Bennion’s eventual dismissal by Ernest Wilkinson, who was president of BYU and commissioner of church education. Wilkinson viewed Bennion as too liberal on race and saw Smith as an ally in this regard. While Wilkinson was the person who carried out the dismissal, the collision with Fielding Smith helped instigate the decision.
Disagreement with Benson
Smith also had complex relationships, even with those seen as ideologically sympathetic. Despite being viewed as a fellow conservative, Smith had significant disagreements with Ezra Taft Benson. A letter from Smith exists in which he hoped Benson’s “blood will be purified” upon his return from a mission in Europe in the 1960s. Smith was skeptical of the Church becoming heavily involved in American politics, viewing Benson’s fascination with politics as distasteful and inappropriate for an apostle. He considered it “unseemly” and “disreputable.” Smith also saw Benson as a conspiracy theorist, distinguishing standard conservative politics (like that of Dwight Eisenhower or David McKay) from conspiracy theory. Smith hoped Benson’s time away would rid him of these inclinations, allowing him to return as an apostle rather than an aspiring amateur politician. This highlights that “real deep divides” can exist even within the conservative camp.
Controversial LDS Orthodoxy
Perhaps Smith’s most enduring theological contribution was his role in developing the idea of orthodoxy within the Latter-day Saint tradition. Orthodoxy, an older Protestant concept particularly associated with John Calvin, posits that being a faithful member requires believing certain things and that incorrect beliefs can jeopardize salvation. This was not a central idea in the early Christian Church’s first century. Smith, possibly influenced by Protestant fundamentalism, began insisting in the mid-20th century that belief is actually really important and that believing “the correct ideas” were crucial because incorrect beliefs could “ruin your salvation.” He defended this notion vigorously. Historically, while early Christianity saw debates over ideas like the Trinity, and Roman Catholicism emphasized sacraments and art for teaching, the strong push for average members to understand and adhere to correct doctrine emerged from the Reformed Protestant tradition.
Smith’s emphasis on orthodoxy gained significant traction in the church. When he became President, many members of the Quorum of the Twelve were individuals he had mentored and who shared his views, such as Harold B. Lee, Mark Peterson, and Marion G. Romney. These leaders became “movers and shakers” who believed in Smith’s ideas. There was an explicit push for institutions like BYU to teach Smith’s works, placing his ideas “at the center of what it meant to be a member of the church.” The correlation movement and curriculum standardization were built upon Smith’s ideas and writings, influencing the church through the late 20th century.
Shifting Orthodoxy
However, the source suggests a shift began in the 1990s, moving away from this retrenchment orthodox position towards devotionalism. This newer emphasis highlights that being a good member is about living a good life, being ethical, attending church, and studying scriptures. The focus shifted from basing lessons on doctrinal works like Bruce R. McConkie’s “Mormon Doctrine” to emphasizing ethical behavior and community building. The discontinuation of “Mormon Doctrine” is seen as symbolic of this fading emphasis ozn strict orthodoxy. Bishops today are often more concerned with community involvement and service than with members’ theological positions on topics like evolution.
While the emphasis on “Smith style orthodoxy” may be waning, “Smith style defensiveness” is taking on new manifestations. Recent events at BYU and disciplinary actions are cited as examples. These issues are often framed not as theological disputes, but as centering around issues of gender, practice, and how people live. While related to moral issues Smith and McConkie addressed, the current focus is more on social organization and conduct. This reflects a renewed sense of being understood siege mentality and a need to “put up a fight” against secularization, reminiscent of Joseph Fielding Smith’s defensiveness, though applied more to issues of practice than abstract belief.
Do you think JFS’s influence is waning 50 years after his death, especially with regards to race ban, defensiveness, and controversial LDS orthodoxy?
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