Tuesday, June 9, 2015

Advocate For Mormon Intellectuals

Dick and Gene Poll
A month ago I mentioned how I consider Richard "Dick" Poll one of my most significant Mormon mentors, as well as my primary example of what it means to be both committed to history and to faith, particularly as a Liahona Latter-day Saint. Historian Thomas G. Alexander wrote a wonderful tribute to him after he passed, giving a glimpse into Poll's special contributions. Because it is so insightful in and of itself, I wanted to share the full text here. I would love to hear your responses/feedback in the comments below:


RICHARD DOUGLAS POLL: ADVOCATE FOR MORMON INTELLECTUALS

By Thomas G. Alexander


On 27 APRIL 1994 when Richard D. Poll passed away in his Provo home, the historical profession, the Church, and public philanthropy all lost an an active participant. As John Donne might have said, with the loss of Dick Poll the community lost a part of itself.

I first met Dick in 1965 when I joined the history faculty at Brigham Young University. During five years of working together, we developed a life-long friendship. He provided a model that helped many of us younger teachers mold our careers. A dedicated and inspiring teacher, he inaugurated the American Heritage course on television, which students affectionately called "The Dick Poll Show."

In 1970, Dick and his wife Emogene (Gene) left for Western Illinois University. His friend John Bernhard, who had served as dean of our college, accepted the position of university president, and he enticed Dick away by offering him the job of vice president for administration. In 1975, Dick declined Bernhard's invitation to follow him again, and remained as a history professor at Western Illinois until his retirement in 1983.

Needless to say, we maintained our contact--you did that with Dick and Gene because they always made you feel at home wherever you met. In 1970-71, Marilyn and I took our family to Carbondale for a sabbatical at Southern Illinois University. Dick and Gene invited us to drive north to Macomb for Thanksgiving. Our oldest children remember that experience with fondness.

After retirement, Dick and Gene returned to their Provo roots and settled down on Grandview Hill. There he continued his research and community service, and occasionally taught a history class at BYU.

Dick was utterly devoted to Gene and their three daughters--Marilyn, Nanette, and Jennifer. Last November, when the daughters and their husbands Gary Bell, Teny Allen, and Clayton Crawford honored Dick and Gene with a fiftieth wedding anniversary celebration, no one expected that within six months both Gene and Dick would be gone. Gene passed away early this year, and in a short time Dick followed. 

Born in 1918 during World War I and nurtured during the turbulent 1920s, Dick belonged to that generation of scholars whose youth had been severed by economic depression and violent war. Serving as a missionary during the late 1930s, Dick transferred from Germany to Denmark and finally to Canada as the horror of World War II began to engulf western Europe. Like others of his generation (Gene Campbell, Leonard Arrington, George Ellsworth, Everett Cooley, and Brigham Madsen), Dick served in the armed forces. Like the latter three, he returned from the war to earn a Ph.D. in history at the University of California at Berkeley. A brilliant scholar, Dick held the Thompson fellowship and graduated Phi Beta Kappa.

As a child of the Progressive Era and a youth of the Depression, battered by conflicts between scholarly secularism and an active faith, Dick sought to integrate his religious and intellectual lives. Throughout his career he sought to understand Mormonism as a personal experience as he probed the relationship of the Latter-day Saints to the larger American society. In his master's thesis at Texas Christian and his Ph.D. dissertation, he investigated the subject that formed the core of his scholarly output, both the thesis and the dissertation examined the nineteenth-century relationship between Mormons and other Americans. Continuing those themes, in the last years of his life, he researched long hours on the Utah War--that misguided but fortunately bloodless conflict between the Mormon people and the American nation.

Before his death, he had already begun to sketch the outlines of that study in a Dello G. Dayton Memorial Lecture at Weber State University on Thomas L. Kane and in an article in BYU Studies on the massive exodus to Provo, generally called "the move south."

It is no negative reflection on Dick to observe that he placed his role as public intellectual and teacher before his role as scholar. Dick's service to the university and the community reveals his commitment to teaching and service. At BYU, he labored as associate director and as a teacher and mentor in the honors program. The students named him honors professor of the year in 1969. As a public intellectual, he championed at BYU the somewhat unpopular causes of the American Civil Liberties Union and the American Association of University Professors. Later, after he returned to Provo, he immersed himself in the campaign to save the Brigham Young Academy buildings. At the same time, he committed himself to the Provo Library adult literacy program.

Most important, perhaps, as part of his full career he tried to define a role for the intellectual in the Church. As Richard Hofstadter in his seminal book Anti-intellectualism in American Life pointed out, genuine intellectuals are uncomfortable with certainty. They prefer to turn answers into questions. This attribute distinguishes intellectuals from apologists who seek to reconcile and defend.

What place, Dick asked, do intellectuals who commit their lives to inquiry and questioning have in the LDS church? For him, the answer was quite clear: Intellectuals must continue to serve, to believe, and to remain faithful, while continuing to question and search. As an intellectual and a committed Church member, Dick served among other callings in the Oak Hills Second Ward bishopric, on a number of high councils, as president of the Macomb Branch, and as a teacher in the high priests group.

As a service to himself and the community of Mormon intellectuals, he defined a place in the Church for the faithful questioner in a sermon he delivered in the Palo Alto Ward in August 1967, which Dialogue: A Journal of Mormon Thought published in the Winter 1967 issue. For those of us who remain firmly committed both to the Church and to the life of the mind, Dick's "What the Church Means to People Like Me" came as a revelation. He helped us to define ourselves.

His was no mean task. Intellectuals of every generation--Dick's included--have concluded that the soul-wrenching struggle to remain both actively committed to religious faith and to the questioning demanded of true scholars was not worth the cost. Some have taken one of two easy roads out. On the one side, many have chosen to become apologists, deciding that questioning will pay no dividends in the Church. These people decide not to research the hard questions. Committed to authority and central direction, they conform and in doing so ignore or gloss over problems.

On the other side, not a few conclude that commitment to the Church is not worth the struggle and embarrassment. For them, as for the apologists, questioning and commitment to religion becomes ultimately too hard. Certain questions prove too difficult. How do you respond to questions about the Church's previous policy on African-Americans and the priesthood or the practice of polygamy? How do you answer questions about dictation in politics or opposition to the Equal Rights Amendment? What answer do you give when friends quiz you on such matters as public dissent, feminism, or authority? Many intellectuals, uncomfortable about such problems, decide either to slip into inactivity or to sever their connection with the Church.

Clearly, Dick observed, within the Church those who question and those who do not have difficulty living with each other. This happens, he argued, not on the level of intellectual acceptance, but "at the level of personal communion, of empathy."

Nevertheless, Dick argued, although those who decline to question are uncomfortable around questioners, people who question have a firm place in the Church. He developed this argument by defining two ideal types of committed members. The first he labeled "Iron Rods." These are members for whom "each step of the journey to the tree of life was plainly defined." The second, he called "Liahonas." These are members for whom "the clarity of . . . directions varied with the circumstances of the user." For them there "was no infallible delineator of their course." Where the Iron Rod found answers, the Liahona found questions.

"To the Iron Rod a questioning attitude suggests an imperfect faith; to the Liahona an unquestioning spirit betokens a closed mind." For the Iron Rod, answers to virtually all questions appear in "Scripture, Prophetic Authority, and the Holy Spirit." The Liahona, on the other hand, accepts the concepts "that God lives, that He loves His children, that His knowledge and power are efficacious for salvation, and that He does reveal himself." Nevertheless, the Liahona believes that God's will is mediated by "the arm of flesh." Liahonas find problems in such matters as biblical descriptions of Eve's creation from Adam's rib and in the chronology that places the creation at 4,000 B.C. They are uncomfortable with the selective literalism of the Iron Rods that question the one proposition and testify to the other. As they search Church history, instead of unvarying sweetness and harmony, Liahonas find disagreement among prophets over such matters as the League of Nations, the process of creation, and politics.

Dick placed himself squarely with the Liahonas. He denied that the Liahona type was simply another name for the faithless, the apostate, or the cultural Mormon. Rather, he argued that faith in the Atonement, salvation, and exaltation were true principles as were agency, freedom, compassion, and love. Moreover, he felt a sense of commitment to the Latter-day Saints as a people, and exercised faith in a set of principles promising a better life here and in the hereafter.

Undoubtedly if questioned, Dick would say that faithless, apostate, or cultural Mormons are people who have taken the road into inactivity or out of the Church. Although they might identify themselves with the Mormon people, they have little faith in the Atonement, salvation, or revelation. Liahonas, on the other hand, are committed Latter-day Saints who have declined to reject the active life of the mind as a price of active membership.

After Dick's death, in reflecting on the Iron Rod/Liahona model, one of my colleagues, Ted Warner, reminded me of the controversy Dick's article had generated at BYU. The pages of the Daily Universe, the student newspaper, was filled with letters arguing about Dick's proposition. Some Iron Rods condemned the article as the rantings of an apostate. On the other hand, Henry Nicholes--often a glorious thorn in BYU President Ernest Wilkinson's side--argued that Iron Rods and Liahonas probably constituted only two of a large number of types of faithful members within the Church.

I'm not comfortable labeling myself as either an Iron Rod or a Liahona. Nevertheless, I find in Dick's recognition that the Church offers a place for the faithful, questioning intellectual a modicum of comfort in the otherwise uncomfortable world peopled only sparsely by Mormon intellectuals like myself.

Dick Poll would have found most unperceptive Bill Mulder's suggestion--citing his wife's quip--that the phrase "Mormon intellectual" is an oxymoron. Richard Hofstadter suggested that the hallmark of the intellectual is discomfort with certainties. Dick Poll would have heartily agreed, and he would have added that whether you call Latter-day Saints who search and question "Mormon intellectuals" or "Liahonas," they are faithful subjects in God's Kingdom. If, as I firmly believe, the celestial kingdom has room for all faithful people, Dick Poll will surely find his seat near God's right hand raising questions, for which the loving Father of us all will express his profound gratitude.

3 comments:

Clean Cut said...

A somewhat related quote from another Mormon historian (Richard Bushman) about another Mormon historian/sociologist (Armand Mauss) during the same timeframe/climate that Thomas Alexander and Richard Poll share above:

"During parts of Mauss's life, LDS intellectuals did not always enjoy an entirely comfortable place in the church. Devoted as he was, he was sometimes summoned by leaders to account for some of his scholarly publications on Mormon matters. Church leaders, not familiar with the ways of intellectuals and a little skeptical, did not immediately recognize these publications' potential usefulness. The hardest thing for ordinary Mormons to appreciate is the battle intellectuals are called upon to fight to make sense of the world. Their very effectiveness as intellectuals grows out of their commitment to ideas and evidence. Whereas most people want simple, clear conclusions in harmony with their own preconceptions, scholars have to deal with the evidence and hammer out ideas. The advice to "forget it" when they come across a troubling idea is precisely what they cannot do. Their work would be useless if they did not make these pains. Inevitably, there will be misunderstandings. Scholars seem stubborn and proud, whereas laypeople seem complacent and unaware. Even when both parties act with goodwill, it takes time to achieve mutual understanding."

From Richard Bushman's foreword of Armand L. Mauss's memoir: "Shifting Borders and a Tattered Passport: Intellectual Journeys of a Mormon Academic".

http://latterdayspence.blogspot.com/2014/06/scholars-seem-stubborn-and-proud.html

FarSide said...

Thank you for this essay. It's a keeper.

Ruth A said...

I'm glad I stumbled upon your blog. I'm a Mormon convert from atheism, and I knew when I got baptized that the literal understanding I saw so predominant in the church would not work for me. Prior to my baptism, I read all the scriptures and spent a lot off time listening too John Dehlin's podcasts and reading things like Mormon scholar testimonies and articles like the one by Richard Poll (which I love!). Slowly, I began to see a way to be a faithful, sincere, and active member of the church that would work for me. When I got baptized, I did not know if the church was true or of there was a God, but I saw enough good to make the commitment of baptism, which I honor and take seriously. It had been a fascinating and immensely enrichening journey.
I also recently started a blog where I will at times discuss my approach to Christianity and Mormonism, although is not my primary topic (https://thattheymighthavejoy.com).
Thank you for your insightful posts. I'll be coming back for more!