Category Archives: Philosopies of world rule

H. G. Wells


H. G. Wells

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Herbert George Wells

Wells pictured some time before 1916
Born Herbert George Wells
21 September 1866(1866-09-21)
Bromley, United Kingdom
Died 13 August 1946 (aged 79)
London, United Kingdom
Occupation Novelist, teacher, historian, journalist
Nationality British
Genres Science fiction (notably social science fiction)
Notable work(s) The Time Machine, The Invisible Man, The Island of Doctor Moreau, The War of the Worlds, The First Men in the Moon, The Shape of Things to Come


Herbert George Wells (21 September 1866 – 13 August 1946)[1] was an English author, now best known for his work in the science fiction genre. He was also a prolific writer in many other genres, including contemporary novels, history, politics and social commentary. Together with Jules Verne, Wells has been referred to as “The Father of Science Fiction”.[2]
Wells was an outspoken socialist and sympathetic to pacifist views, although he supported the First World War once it was under way, and his later works became increasingly political and didactic. His middle-period novels (1900–1920) were less science-fictional; they covered lower-middle class life (The History of Mr Polly) and the “New Woman” and the Suffragettes (Ann Veronica).

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[edit] Biography

[edit] Early life

Herbert George Wells was born at Atlas House, 47 High Street, Bromley, in the county of Kent, on 21 September 1866.[1] Called “Bertie” in the family, he was the fourth and last child of Joseph Wells (a former domestic gardener, and at the time a shopkeeper and amateur cricketer) and his wife Sarah Neal (a former domestic servant). The family was of the impoverished lower middle class. An inheritance had allowed the family to acquire a shop in which they sold china and sporting goods, although it failed to prosper: the stock was old and worn out, and the location was poor. He managed to earn a meagre income, but little of it came from the shop; Joseph received an unsteady amount of money from playing professional cricket for the Kent county team.[3] Payment for skilled bowlers and batsmen came from voluntary donations afterward, or from small payments from the clubs where matches were played.
A defining incident of young Wells’s life was an accident he had in 1874, which left him bedridden with a broken leg.[1] To pass the time he started reading books from the local library, brought to him by his father. He soon became devoted to the other worlds and lives to which books gave him access; they also stimulated his desire to write. Later that year he entered Thomas Morley’s Commercial Academy, a private school founded in 1849 following the bankruptcy of Morley’s earlier school. The teaching was erratic, the curriculum mostly focused, Wells later said, on producing copperplate handwriting and doing the sort of sums useful to tradesmen. Wells continued at Morley’s Academy until 1880. In 1877, his father, Joseph Wells, fractured his thigh. The accident effectively put an end to Joseph’s career as a cricketer, and his subsequent earnings as a shopkeeper were not enough to compensate for the loss of the primary source of family income.
No longer able to support themselves financially, the family instead sought to place their sons as apprentices in various occupations. From 1880 to 1883, Wells had an unhappy apprenticeship as a draper at the Southsea Drapery Emporium, Hyde’s.[4] His experiences at Hyde’s were later used as inspiration for some of his novel material The Wheels of Chance and Kipps, which delve into the life of a draper’s apprentice as well as providing a critique of the world’s distribution of wealth.
Herbert’s parents’ marriage was a turbulent relationship: due primarily to his mother being a Protestant and his father a self-confessed freethinker. When his mother returned to work as a lady’s maid (at Uppark, a country house in Sussex), one of the conditions of work was that she would not be permitted to have living space for her husband and children. Thereafter, she and Joseph lived separate lives: though they never divorced and neither ever developed extramarital liaisons. As a consequence, Herbert’s personal troubles increased as he subsequently failed as a draper and also, later, as a chemist’s assistant. After each failure, he would arrive at Uppark – “the bad shilling back again!” as he said – and stay there until a fresh start could be arranged for him. Fortunately for Herbert, Uppark had a magnificent library in which he immersed himself, reading many classic works, including Plato‘s Republic, and More‘s Utopia. This would be the beginning of Herbert George Wells’s venture into literature.

[edit] Teacher

H. G. Wells in 1907 at the door of his house at Sandgate

In October 1879 Wells’s mother arranged through a distant relative, Arthur Williams, for him to join the National School at Wookey in Somerset as a pupil-teacher, a senior pupil who acted as a teacher of younger children.[4] In December that year, however, Williams was dismissed for irregularities in his qualifications and Wells was returned to Uppark. After a short apprenticeship at a chemist in nearby Midhurst, and an even shorter stay as a boarder at Midhurst Grammar School, he signed his apprenticeship papers at Hyde’s. In 1883 Wells persuaded his parents to release him from the apprenticeship, taking an opportunity offered by Midhurst Grammar School again to become a pupil-teacher; his proficiency in Latin and Science during his previous, short stay had been remembered.[4][3]
The years he spent in Southsea had been the most miserable of his life to that point, but his good fortune at securing a position at Midhurst Grammar School meant that Wells could continue his self-education in earnest.[3] The following year, Wells won a scholarship to the Normal School of Science (later the Royal College of Science in South Kensington, now part of Imperial College London) in London, studying biology under Thomas Henry Huxley. As an alumnus, he later helped to set up the Royal College of Science Association, of which he became the first president in 1909. Wells studied in his new school until 1887 with a weekly allowance of twenty-one shillings (a guinea) thanks to his scholarship. This ought to have been a comfortable sum of money (at the time many working class families had “round about a pound a week” as their entire household income)[5] yet in his Experiment in Autobiography, Wells speaks of constantly being hungry, and indeed, photographs of him at the time show a youth so thin and malnourished.
He soon entered the Debating Society of the school. These years mark the beginning of his interest in a possible reformation of society. At first approaching the subject through The Republic by Plato, he soon turned to contemporary ideas of socialism as expressed by the recently formed Fabian Society and free lectures delivered at Kelmscott House, the home of William Morris. He was also among the founders of The Science School Journal, a school magazine which allowed him to express his views on literature and society, as well as trying his hand at fiction: the first version of his novel The Time Machine was published in the journal under the title, The Chronic Argonauts. The school year 1886–1887 was the last year of his studies. In spite of having previously successfully passed his exams in both Biology and Physics, his lack of interest in Geology resulted in his failure to pass and the subsequent loss of his scholarship.
It was not until 1890 that Wells earned a Bachelor of Science degree in Zoology from the University of London External Programme. In 1889–90 he managed to find a post as a teacher at Henley House School where he taught and admired A. A. Milne.[6][7]
Upon leaving the Normal School of Science, Wells was left without a source of income. His aunt Mary—his father’s sister-in-law—invited him to stay with her for a while, which solved his immediate problem of accommodation. During his stay at his aunt’s residence, he grew increasingly interested in her daughter, Isabel. He would later, go on to court her.

[edit] Personal life

H. G. Wells’s home in the mid-1890s: 143 Maybury Road, Woking[8]

In 1891 Wells married his cousin Isabel Mary Wells, but left her in 1894 for one of his students, Amy Catherine Robbins (known as Jane), whom he married in 1895.[9] He had two sons with Amy Catherine: George Philip (known as “Gip”) in 1901 (d.1985) and Frank Richard in 1903.[10]
During his marriage to Amy Robbins, Wells had affairs with a number of women, including the American birth-control activist Margaret Sanger[11] and novelist Elizabeth von Arnim. In 1909 he had a daughter, Anna-Jane, with the writer Amber Reeves,[10] whose parents, William and Maud Pember Reeves, he had met through the Fabian Society; and in 1914, a son, Anthony West (1914–1987), by the novelist and feminist Rebecca West, twenty-six years his junior.[12] Despite Amy Catherine’s knowledge of some of these affairs, she remained married to Wells until her death in 1927.[10] Wells also had affairs with Odette Keun and Moura Budberg.
“I was never a great amorist”, Wells wrote in Experiment in Autobiography (1934), “though I have loved several people very deeply.”

[edit] Artist

As one method of self-expression, Wells tended to sketch a lot. One common location for these sketches was the endpapers and title pages of his own diaries, and they covered a wide variety of topics, from political commentary to his feelings toward his literary contemporaries and his current romantic interests. During his marriage to Amy Catherine, whom he nicknamed Jane, he sketched a considerable number of pictures, many of them being overt comments on their marriage. It was during this period, and this period only, that he called his sketches “picshuas.” These picshuas have been the topic of study by Wells scholars for many years, and recently a book was published on the subject.[13]

[edit] Games

Seeking a more structured way to play war games, Wells also wrote Floor Games (1911) followed by Little Wars (1913). Little Wars is recognised today as the first recreational wargame and Wells is regarded by gamers and hobbyists as “the Father of Miniature War Gaming”.[14]

[edit] Writer

Wells’s first non-fiction bestseller was Anticipations (1901).[15] When originally serialised in a magazine it was subtitled, “An Experiment in Prophecy”, and is considered his most explicitly futuristic work. Anticipating what the world would be like in the year 2000, the book is interesting both for its hits (trains and cars resulting in the dispersion of population from cities to suburbs; moral restrictions declining as men and women seek greater sexual freedom; the defeat of German militarism, and the existence of a European Union) and its misses (he did not expect successful aircraft before 1950, and averred that “my imagination refuses to see any sort of submarine doing anything but suffocate its crew and founder at sea”).

Statue of a The War of the Worlds tripod, erected as a tribute to H. G. Wells in Woking town centre, England

His early novels, called “scientific romances“, invented a number of themes now classic in science fiction in such works as The Time Machine, The Island of Doctor Moreau, The Invisible Man, The War of the Worlds, When the Sleeper Wakes, and The First Men in the Moon. He also wrote other, non-fantastic novels that have received critical acclaim including Kipps and the satire on Edwardian advertising, Tono-Bungay.
Wells wrote several dozen short stories and novellas, the best known of which is “The Country of the Blind” (1904). His short story “The New Accelerator” was the inspiration for the Star Trek episode Wink of an Eye.[16]
Though Tono-Bungay was not a science-fiction novel, radioactive decay plays a small but consequential role in it. Radioactive decay plays a much larger role in The World Set Free (1914). This book contains what is surely his biggest prophetic “hit.” Scientists of the day were well aware that the natural decay of radium releases energy at a slow rate over thousands of years. The rate of release is too slow to have practical utility, but the total amount released is huge. Wells’s novel revolves around an (unspecified) invention that accelerates the process of radioactive decay, producing bombs that explode with no more than the force of ordinary high explosive—but which “continue to explode” for days on end. “Nothing could have been more obvious to the people of the earlier twentieth century,” he wrote, “than the rapidity with which war was becoming impossible… [but] they did not see it until the atomic bombs burst in their fumbling hands.” Leó Szilárd acknowledged that the book inspired him to theorise the nuclear chain reaction.[17]
Wells also wrote nonfiction. His bestselling three-volume work, The Outline of History (1920), began a new era of popularised world history. It received a mixed critical response from professional historians.[18] Many other authors followed with ‘Outlines’ of their own in other subjects. Wells reprised his Outline in 1922 with a much shorter popular work, A Short History of the World,[19] and two long efforts, The Science of Life (1930) and The Work, Wealth and Happiness of Mankind (1931). The ‘Outlines’ became sufficiently common for James Thurber to parody the trend in his humorous essay, “An Outline of Scientists”—indeed, Wells’s Outline of History remains in print with a new 2005 edition, while A Short History of the World has been recently reedited (2006).
From quite early in his career, he sought a better way to organise society, and wrote a number of Utopian novels. The first of these was A Modern Utopia (1905), which shows a worldwide utopia with “no imports but meteorites, and no exports at all”;[20] two travellers from our world fall into its alternate history. The others usually begin with the world rushing to catastrophe, until people realise a better way of living: whether by mysterious gases from a comet causing people to behave rationally and abandoning a European war (In the Days of the Comet (1906)), or a world council of scientists taking over, as in The Shape of Things to Come (1933, which he later adapted for the 1936 Alexander Korda film, Things to Come). This depicted, all too accurately, the impending World War, with cities being destroyed by aerial bombs. He also portrayed the rise of fascist dictators in The Autocracy of Mr Parham (1930) and The Holy Terror (1939), though in the former novel, the tale is revealed at the end to have been Mr Parham’s dream vision.

H. G. Wells in 1943

Wells contemplates the ideas of nature versus nurture and questions humanity in books such as The Island of Doctor Moreau. Not all his scientific romances ended in a happy Utopia, and in fact, Wells also wrote the first dystopia novel, When the Sleeper Wakes (1899, rewritten as The Sleeper Awakes, 1910), which pictures a future society where the classes have become more and more separated, leading to a revolt of the masses against the rulers. The Island of Doctor Moreau is even darker. The narrator, having been trapped on an island of animals vivisected (unsuccessfully) into human beings, eventually returns to England; like Gulliver on his return from the Houyhnhnms, he finds himself unable to shake off the perceptions of his fellow humans as barely civilised beasts, slowly reverting back to their animal natures.
Wells also wrote the preface for the first edition of W. N. P. Barbellion‘s diaries, The Journal of a Disappointed Man, published in 1919. Since “Barbellion” was the real author’s pen name, many reviewers believed Wells to have been the true author of the Journal; Wells always denied this, despite being full of praise for the diaries, but the rumours persisted until Barbellion’s death later that year.
In 1927, Florence Deeks sued Wells for infringement of copyright, claiming that he had stolen much of the content of The Outline of History from a work, The Web, she had submitted to the Canadian Macmillan Company, but who held onto the manuscript for eight months before rejecting it. Despite numerous similarities in phrasing and factual errors, the court found the evidence inadequate and dismissed the case. A Privy Council report added that, as Deek’s work had not been printed, there were no legal grounds at all for the action.[21]
In 1934, Wells predicted that the world war he had described in The Shape of Things to Come would begin in 1940, a prediction which ultimately came true one year early.[22]
In 1936, before the Royal Institution, Wells called for the compilation of a constantly growing and changing World Encyclopedia, to be reviewed by outstanding authorities and made accessible to every human being. In 1938, he published a collection of essays on the future organisation of knowledge and education, World Brain, including the essay, “The Idea of a Permanent World Encyclopaedia.”
Near the end of the Second World War, Allied forces discovered that the SS had compiled lists of intellectuals and politicians slated for immediate arrest upon the invasion of England in the abandoned Operation Sea Lion. The name “H. G. Wells” appeared high on the list for the crime of being a socialist in The Black Book.[23] Wells, as president of the International PEN (Poets, Essayists, Novelists), had already angered the Nazis by overseeing the expulsion of the German PEN club from the international body in 1934 following the German PEN’s refusal to admit non-Aryan writers to its membership.

[edit] Politics

Wells called his political views socialist. He was for a time a member of the socialist Fabian Society, but broke with them as his intentions were far more radical than theirs. He later grew staunchly critical of them as having a poor understanding of economics and educational reform. He ran as a Labour Party candidate for London University in the 1922 and 1923 general elections after the death of his friend W. H. R. Rivers, but at that point his faith in the party was weak or uncertain.
Social class was a theme in Wells’s The Time Machine in which the Time Traveller speaks of the future world, with its two races, as having evolved from

the gradual widening of the present (19th century) merely temporary and social difference between the Capitalist and the Labourer … Even now, does not an East-end worker live in such artificial conditions as practically to be cut off from the natural surface of the earth? Again, the exclusive tendency of richer people..is already leading to the closing, in their interest, of considerable portions of the surface of the land. About London, for instance, perhaps half the prettier country is shut in against intrusion.[24]

Nevertheless, without irony, Wells has this very same Time Traveller speak in terms antithetical to much of socialist thought, referring approvingly and as “perfect” and with no social problem unsolved, to an imagined world of stark class division between the rich assured of their wealth and comfort, and the rest of humanity assigned to lifelong toil:

Once, life and property must have reached almost absolute safety. The rich had been assured of his wealth and comfort, the toiler assured of his life and work. No doubt in that perfect world there had been no unemployed problem, no social question left unsolved.[24]

His most consistent political ideal was the World State. He stated in his autobiography that from 1900 onward he considered a World State inevitable. He envisioned the state to be a planned society that would advance science, end nationalism, and allow people to progress by merit rather than birth. In his book In the Fourth Year published in 1918 he suggested how each nation of the world would elect, “upon democratic lines” by proportional representation, an electoral college in the manner of the United States of America, in turn to select its delegate to the proposed League of Nations.[25] This international body he contrasted with imperialism, not only the imperialism of Germany, against which the war was being fought, but also the more benign imperialism of Britain and France.[26]
His values and political thinking came under increasing criticism from the 1920s and afterwards.[27]
The leadership of Joseph Stalin led to a change in his view of the Soviet Union even though his initial impression of Stalin himself was mixed. He disliked what he saw as a narrow orthodoxy and obdurance to the facts in Stalin. However, he did give him some praise saying in an article in the left-leaning New Statesman magazine, “I have never met a man more fair, candid, and honest” and making it clear that he felt the “sinister” image of Stalin was unfair or simply false. Nevertheless he judged Stalin’s rule to be far too rigid, restrictive of independent thought, and blinkered to lead toward the Cosmopolis he hoped for.[28] In the course of his visit to the Soviet Union in 1934, he debated the merits of reformist socialism over Marxism-Leninism with Stalin.[29]
Wells believed in the theory of eugenics. In 1904 he discussed a survey paper by Francis Galton, co-founder of eugenics, saying “I believe … It is in the sterilisation of failure, and not in the selection of successes for breeding, that the possibility of an improvement of the human stock lies.” Some contemporary supporters even suggested connections between the “degenerate” man-creatures portrayed in The Time Machine and Wells’s eugenic beliefs. For example, the economist Irving Fisher said in a 1912 address to the Eugenics Research Association: “The Nordic race will … vanish or lose its dominance if, in fact, the whole human race does not sink so low as to become the prey, as H. G. Wells images, of some less degenerate animal!”[30]
Wells had given some moderate unenthusiastic support for Territorialism before the First World War, but later became a bitter opponent of the Zionist movement in general. He saw Zionism as an exclusive and separatist movement which challenged the collective solidarity he advocated in his vision of a world state. No supporter of Jewish identity in general, Wells had in his utopian writings predicted the ultimate assimilation of Jewry.[31][32][33]
Wells brought his interest in Art & Design and politics together when he and other notables signed a memorandum to the Permanent Secretaries of the Board of Trade, amongst others. The November 1914 memorandum expressed the signatories concerns about British industrial design in the face of foreign competition. The suggestions were accepted, leading to the foundation of the Design and Industries Association.[34]
In the end his contemporary political impact was limited. His efforts regarding the League of Nations became a disappointment as the organisation turned out to be a weak one unable to prevent World War II. The war itself increased the pessimistic side of his nature. In his last book Mind at the End of its Tether (1945) he considered the idea that humanity being replaced by another species might not be a bad idea. He also came to call the era “The age of frustration.”

[edit] Religion

Wells wrote in his book God The Invisible King that his idea of God did not draw upon the traditional religions of the world: “This book sets out as forcibly and exactly as possible the religious belief of the writer. [Which] is a profound belief in a personal and intimate God.”[35] Later in the work he aligns himself with a “renascent or modern religion … neither atheist nor Buddhist nor Mohammedan nor Christian … [that] he has found growing up in himself”.[36]
Of Christianity he has this to say: “… it is not now true for me … Every believing Christian is, I am sure, my spiritual brother … but if systemically I called myself a Christian I feel that to most men I should imply too much and so tell a lie.” Of other world religions he writes: “All these religions are true for me as Canterbury Cathedral is a true thing and as a Swiss chalet is a true thing. There they are, and they have served a purpose, they have worked. Only they are not true for me to live in them … They do not work for me”.[37]

[edit] Final years

He spent his final years venting his frustration at various targets which included a neighbour who erected a large sign to a servicemen’s club. As he devoted his final decades toward causes which were largely rejected by contemporaries, his literary reputation declined. G. K. Chesterton quipped: “Mr. Wells is a born storyteller who has sold his birthright for a pot of message”.[38]
Wells was a diabetic,[39] and a co-founder in 1934 of what is now Diabetes UK, the leading charity for people living with diabetes in the UK.
On 28 October 1940 Wells was interviewed by Orson Welles, who two years previous had performed an infamous radio adaptation of The War of the Worlds, on KTSA radio in San Antonio, Texas. In the interview, Wells admitted his surprise at the widespread panic that resulted from the broadcast, but acknowledged his debt to Welles for increasing sales of one of his “more obscure” titles.[40]
He died of unspecified causes on 13 August 1946 at his home at 13 Hanover Terrace, Regent’s Park, London.[41] Some reports indicate the cause of death was diabetes or liver cancer.[42] In his preface to the 1941 edition of The War in the Air, Wells had stated that his epitaph should be: “I told you so. You damned fools.”.[43] He was cremated at Golders Green Crematorium on 16 August 1946 and his ashes were scattered at sea.[44] A commemorative blue plaque in his honour was installed at his home in Regent’s Park.

[edit]

Theodemocracy (Philosopies of world rule)


Theodemocracy

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Theodemocracy is a political system that combines elements of theocracy and democracy.
One concept of theodemocracy was theorized by Joseph Smith, Jr., founder of the Latter Day Saint movement (Mormonism). Acccording to Smith, theodemocracy was meant to be a fusion of traditional republican democratic rights under the United States Constitution with theocratic principles.
Smith described it as a system under which God and the people held the power to rule in righteousness.[1] Smith believed that this would be the form of government that would rule the world upon the Second Coming of Christ, which he believed was imminent. This polity would constitute the “Kingdom of God” which was foretold by the prophet Daniel in the Old Testament. Theodemocracy was also an influence for the short lived State of Deseret in the American West.

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[edit] Smith’s political ideal

The early Mormons were typically Jacksonian Democrats and were highly involved in representative republican political processes.[2] According to historian Marvin S. Hill, “the Latter-day Saints saw the maelstrom of competing faiths and social institutions in the early nineteenth century as evidence of social upheaval and found confirmation in the rioting and violence that characterized Jacksonian America.”[3] Smith wrote in 1842 that earthly governments “have failed in all their attempts to promote eternal peace and happiness…[Even the United States] is rent, from center to circumference, with party strife, political intrigues, and sectional interest.”[4]
Smith’s belief was that only a government led by deity could banish the destructiveness of unlimited faction and bring order and happiness to the earth.[citation needed] As Mormon Apostle Orson Pratt explained in 1855, the government of God “is a government of union.”[5] Smith believed that a theodemocratic polity would be the literal fulfillment of Christ’s prayer in the Gospel of Matthew, “Thy kingdom come, Thy will be done in earth, as it is in heaven.”[6]
Further, Smith taught that the Kingdom of God, which was the restored gospel of Jesus Christ, would hold dominion in the last days over all other kingdoms as foretold in the Book of Daniel.[7] Smith stated in May 1844, “I calculate to be one of the instruments of setting up the kingdom of Daniel by the word of the Lord, and I intend to lay a foundation that will revolutionize the world…It will not be by sword or gun that this kingdom will roll on: the power of truth is such that all nations will be under the necessity of obeying the Gospel.”[8]
LDS President Brigham Young taught in 1859, “What do the world understand theocracy to be? A poor, rotten government of man, that would say, without the shadow of provocation or just cause, ‘Cut that man’s head off; put that one on the rack, arrest another, and retain him in unlawful and unjust duress while you plunder his property and pollute his wife and daughters; massacre here and there’…” “I believe in a true republican theocracy…”[9]
Evidence points out that a theodemocracy was to be based on the principles extant in the United States Constitution, and held sacred the will of the people and individual rights. Indeed, the United States and the Constitution in particular were revered by Smith and his followers.[10][11] However, in a theodemocratic system, God was to be the ultimate power and would give law to the people which they would be free to accept or reject, presumably based on republican principles. Therefore, somewhat analogous to a federal system, within a theodemocracy sovereignty would reside jointly with the people and with God. While Christ would be the “king of kings” and “lord of lords,” He would only intermittently reside on the earth and the government would largely be left in the hands of mortal men.[12]
Young explained that a theodemocracy would consist of “many officers and branches…as there are now to that of the United States.”[13] But it is known that the Council of Fifty, which Smith organized in Nauvoo, Illinois in 1844, was meant to be the central municipal body within such a system. The Council was led by Smith and included many (but not all) members of the LDS central leadership. However it also included several prominent non-Mormons. Full consensus was required for the Council to pass any measures, and each participant was encouraged and in fact commanded to fully speak their minds on all issues brought before the body. Debate would continue until consensus could be reached. However, if consensus could not be reached, then Smith would “seek the will of the Lord” and break the deadlock through divine revelation.

Daniel the Prophet. “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.” Daniel 2:44

Although theodemocracy was envisioned to be a unifying force which would minimize faction, it should not be viewed as a repudiation of the individualistic principles underlying American Liberalism. According to James T. McHugh, Mormon theology was “comfortable…with [the] human-centric vision of both the Protestant Reformation and the liberal Enlightenment…”[14] Smith’s political ideal still held sacred Mormon beliefs in the immutability of individual moral agency. This required most importantly religious freedom and other basic liberties for all people.
Therefore, such a government was never meant to be imposed on the unwilling, nor to be monoreligious. Instead, Smith believed that theodemocracy would be freely chosen by all, whether or not they were Latter-day Saints.[15] This would be especially true when secular governments had dissolved and given way to universal anarchy and violence in the days preceding the Millennium. In fact, Smith and his successors believed that in the religiously pluralistic society which would continue even after Christ’s return, theodemocracy demanded the representation of non-Mormons by non-Mormons.[12]
Theodemocracy is a separate concept from the ideal Mormon community of Zion.[citation needed] Zion was not itself a political system, but rather an association of the righteous. Theodemocracy in turn was not a religious organization, but a governmental system which would potentially include people of many religious denominations and be institutionally separate from The Church of Jesus Christ of Latter-day Saints. Even in a government led by God, Smith seemed to support separation of function between church and state. Nevertheless, while civil and ecclesiastical governments were meant to retain their individual and divided spheres of power in a theodemocratic system, leaders of the LDS Church would have important and even dominant secular roles within the political superstructure.

[edit] History

Joseph Smith, Jr. coined the term “theodemocracy” and organized the Council of Fifty in 1844

Smith first coined the term theodemocracy while running for President of the United States in 1844.[1] It is also clear that this concept lay behind his organization of the secretive Council of Fifty that same year. But it is uncertain whether Smith believed that he could or should form a functioning theodemocratic government before the advent of the Second Coming and the destruction of worldly political systems.
Once formed the Council of Fifty had little actual power, and was more symbolic of preparation for God’s future kingdom than a functioning political body.[16] The town of Nauvoo where Smith organized the Council was governed according to a corporate charter received from the state of Illinois in 1841. The Nauvoo Charter granted a wide measure of home rule, but the municipality it created was strictly republican in organization. Such an arrangement may reflect the Mormon history of persecution, with the form of the Nauvoo government developing as a practical self-defense mechanism rather than as an absolute theological preference.
Despite this, later critics labeled the town a “theocracy,” mostly due to the position of many church leaders, including Joseph Smith, as elected city officials. This was a serious charge, as in Jacksonian America, anything which smacked of theocratic rule was immediately suspect and deemed an anti-republican threat to the country.[17] Suspicions about Mormon rule in Nauvoo, combined with misunderstandings about the role of the Council of Fifty, resulted in hyperbolic rumors about Joseph Smith’s “theocratic kingdom.” This in turn added to the growing furor against the Latter-day Saints in Illinois which eventually led to Smith’s assassination in June 1844, and the Mormons’ expulsion from the state in early 1846.[18]

Liberty Jail, Missouri. Joseph Smith was jailed here during the winter of 1838-39 on charges of “treason.” These charges stemmed from the Mormon War of 1838, but were also due to Smith’s belief in a political Kingdom of God.

Even before coining the name ‘theodemocracy,’ Smith’s teachings about a political Kingdom of God had caused friction with non-Mormons even before the Nauvoo period. As early as 1831, Smith recorded a revelatory prayer which stated that “the keys of the kingdom of God are committed unto man on the earth…Wherefore, may the kingdom of God go forth, that the kingdom of heaven may come…”[19]
In other words, Smith believed that it was necessary for the Mormons to at least lay the foundations for the Kingdom of God before the Second Coming could occur. It remains unclear what he felt those foundations must entail. Unfortunately, a lack of precise definitions sometimes confused the issue. For instance, in another 1831 revelation, the “Kingdom” seems to be synonymous with the “Church.”[20] Yet many LDS leaders went to great lengths to distinguish between the “Church of God,” which was a spiritual organization which included both social and economic programs, and the “Kingdom of God,” which was fully political and had yet to be fully organized.
In an 1874 sermon, Brigham Young taught that what the Mormons commonly called the “Kingdom of God” actually implied two structures. The first was The Church of Jesus Christ of Latter-day Saints which had been restored through the Prophet Joseph Smith. The second was the political kingdom described by Daniel, a theodemocratic polity which would one day be fully organized, and once initiated would “protect every person, every sect, and all people upon the face of the whole earth, in their legal rights.”[21] But however defined, Smith certainly did not believe that the Saints would ever establish this kingdom by force or rebellion.
Nevertheless, the very concept of political power enforced by God through any human agency was rejected as obnoxious and highly dangerous by contemporary society. When Smith was arrested in connection with the 1838 Mormon War, he was closely questioned by the presiding judge about whether he believed in the kingdom which would subdue all others as described in the Book of Daniel. Smith’s attorney Alexander Doniphan announced that if belief in such teachings were treasonous, then the Bible must be considered a treasonable publication.
The development of theodemocracy was continued along with the development of Smith’s community. Nauvoo was governed by a combination of LDS church leaders and friendly non-Mormons who had been elected to serve in civil office might mark the city as a theodemocracy in embryo. Further, Smith had anticipated that the Mormons would move west long before his murder, and he may have believed that he could create a theodemocratic polity somewhere outside of the United States in anticipation of Christ’s return to earth. Smith’s “last charge” to the Council of Fifty before his death was to “bear[…] off the Kingdom of God to all the world.”[22]

Brigham Young governed Utah influenced by theodemocratic principles

After Smith’s death, the banner of theodemocracy was carried by his successor Brigham Young to Utah in 1847. While Young’s early conception of the State of Deseret was no doubt based on theodemocratic principles, its practical application was severely hampered after Utah was made a territory in 1850, and further eroded when Young was replaced as territorial governor after the Utah War of 1857-1858. But even at an early stage, the Utah government never fully implemented Smith’s theodemocratic vision. Like in Nauvoo, theodemocratic principles were mainly expressed through the election of church leadership to territorial office through republican processes. As before, the Council of Fifty remained essentially a “government in exile” with little real power. In 1855, one LDS Apostle explained that a “nucleus” of God’s political kingdom had been formed, although that in no way challenged their loyalty to the government of the United States.[23]
Mormon belief in an imminent Second Coming continued throughout the 19th century, and their expectation of the violent self-destruction of governments seemed to be confirmed by such events as the American Civil War. Orson Pratt taught, “not withstanding that it has been sanctioned by the Lord…the day will come when the United States government, and all others, will be uprooted, and the kingdoms of this world will be united in one, and the kingdom of our God will govern the whole earth…if the Bible be true, and we know it to be true.”[5] Thus, while the Saints sincerely proclaimed their loyalty to the United States throughout this period, they also expected its unavoidable collapse along with other worldly governments. This in turn would require the Latter-day Saints to bring order to the resultant chaos and “save the Constitution” by implementation of a true theodemocracy.
By the turn of the 20th century, Mormon expectations of an imminent Apocalypse had largely dissipated, and Utah’s admission to the Union in 1896 required the removal of the last vestiges of theodemocracy from the local government. The Council of Fifty had not met since the 1880s, and was technically extinguished when its last surviving member, Heber J. Grant, died in 1945. Thus, theodemocracy within the LDS church has slowly receded in importance. While Mormons still believe that the Kingdom of God maintains the bifurcated definition espoused by Brigham Young, both church and millennial government, its political implications are now rarely alluded to. Rather, the kingdom predicted by the Prophet Daniel is commonly identified simply with The Church of Jesus Christ of Latter-day Saints.[24] Theodemocracy has become a principle which, when discussed at all, is relegated to an indefinite future when secular governments have already fully collapsed in the turbulent times preceding the Second Coming. Until such time, injunctions within the LDS church to “build up the Kingdom of God” refer to purely spiritual matters such as missionary work, and Joseph Smith’s political ideal bears little weight in contemporary LDS political theory or objectives.
On the other hand, some point to Glenn Beck as a modern proponent of theodemocracy. [25]

[edit] See also

[edit] Notes

  1. ^ a b Times and Seasons, 5:510.
  2. ^ Marvin S. Hill, Quest For Refuge, The Flight from American Pluralism, 56 (1989).
  3. ^ Marvin S. Hill, Quest For Refuge, The Flight from American Pluralism, xi (1989).
  4. ^ Andrew F. Ehat. “It Seems Like Heaven Began on Earth”: Joseph Smith and the Constitution of the Kingdom of God, BYU Studies, 20, no. 3, 2 (1980).
  5. ^ a b Journal of Discourses 3:71.
  6. ^ Matthew 6:10.
  7. ^ Daniel 2:44-45.
  8. ^ Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints, 6:365.
  9. ^ Journal of Discourses 6:336-7.
  10. ^ Doctrine and Covenants 98: 5-6 (5 And that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me. 6 Therefore, I, the Lord, justify you, and your brethren of my church, in befriending that law which is the constitutional law of the land;)
  11. ^ Historian D. Michael Quinn notes that the minutes of the Council of Fifty contains hundreds of pages of Joseph Smith’s teachings about the U.S. Constitution and its meaning for the Latter-day Saints. Quinn, D. Michael. The Council of Fifty and Its Members, 1844-1945, BYU Studies 20, no. 2, 1 (1980).
  12. ^ a b Andrew F. Ehat. “It Seems Like Heaven Began on Earth”: Joseph Smith and the Constitution of the Kingdom of God, 4.
  13. ^ Journal of Discourses 6:336.
  14. ^ James T. McHugh, A Liberal Theocracy: Philosophy, Theology, and Utah Constitutional Law, 60 ALB. L. REV. 1515, 1520 (1996-97).
  15. ^ Edwin Brown Firmage and Richard Collin Mangrum, Zion in the Courts: A Legal History of the Church of Jesus Christ of Latter-day Saints, 1830-1900, 11. (University of Illinois Press 1988).
  16. ^ Quinn, D. Michael. The Council of Fifty and Its Members, 1844-1945, BYU Studies 20, no. 2 (1980).
  17. ^ Nauvoo was designed so as to give the Latter-day Saints a maximum of self-governance. For the nine years previous to their settlement in Nauvoo, the Mormons had been under the political control of non-Mormons. As a result, they had found little redress from the government on any level for mob violence and other injustices inflicted upon them. It was therefore believed that a government which they controlled (in tandem with friendly non-Mormons) could defend them from future persecution. Having relied upon their religious leaders to defend them when they were ignored by the secular government, these same ecclesiastical leaders became natural choices for positions of civic responsibility once the Mormons had gained control of their own municipality. These leaders were overwhelmingly supported in city elections, and were also given position of authority in the local militia, the Nauvoo Legion. However, this arrangement had emerged in Nauvoo years before Smith coined the term “theodemocracy” or organized the Council of Fifty. Indeed, Smith became mayor of the city only after the city’s first mayor, John C. Bennett, was forced to resign his office for various improprieties.
  18. ^ Hansen, Klaus J. The Political Kingdom of God as a Source of Mormon-Gentile Conflict, in Kingdom on the Mississippi Revisited 62, 68 (Roger D. Launius and John E. Halwas, eds. 1996).
  19. ^ Doctrine and Covenants 65:2, 6.
  20. ^ Doctrine and Covenants 42:69.
  21. ^ Journal of Discourses 17:156-57.
  22. ^ Andrus (1973, p. 12).
  23. ^ Journal of Discourses 3:72
  24. ^ LDS Bible Dictionary, Kingdom of God. “Generally speaking, the kingdom of God on earth is the Church…The Church of Jesus Christ of Latter-day Saints is the kingdom of God on the earth, but is at present limited to an ecclesiastical kingdom. During the millennial era, the kingdom of God will be both political and ecclesiastical (see Dan. 7:18, 22, 27; Rev. 11:15, JST Rev. 12:1-3, 7; D&C 65), and will have jurisdiction in political realms when the Lord has made “a full end to nations” (D&C 87:6).”
  25. ^ Danny Coleman, “American Apocalypse”

[edit] References

  • Andrus, Hyrum Leslie (1973), Doctrines of the Kingdom, Salt lake City, UT: Bookcraft , republished as Andrus, Hyrum L. (1999), Doctrines of the Kingdom: Volume III from the Series Foundations of the Millennial Kingdom of Christ, Salt lake City: Deseret Book, ISBN 1573454621 .
  • Edwin Brown Firmage and Richard Collin Mangrum, Zion in the Courts: A Legal History of the Church of Jesus Christ of Latter-day Saints, 1830-1900. (University of Illinois Press 1988).

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