The Missouri Connection

The curious connections between the Hamblins, the Hintzes, and others.

The Missouri Connection

In 1968, Robert Lee Hamblin was facing the prospect of an academic career in ruins.  He had been stripped of his chairmanship of the Sociology Department at Washington University, and demoted back to a mere professorship.   He had earned his doctorate in 1955, and taken a professorship at Washington University in Missouri in 1957.   In less than a decade, Hamblin had managed to rise from a newly minted professor to the chair of his department, and he had marked success in obtaining federal grants.   He had been a full professor at Washington University for just four years, and his tenure as department chair had lasted a mere year.   

At the time of his resignation, Hamblin and his fellow sociologists were on the cusp of a $1.2 million grant.   This followed a $634,000 grant to Washington University for a proposed “Opportunity House” which would provide housing and training to sixty low income families for ten week terms.  Children would earn reward points for brushing their teeth and performing family tasks, and those points could be cashed in by their parents to reduce rent.   Representative Frank M. Karsten publicly opposed the program, arguing that he had taught his own children to perform basic hygiene tasks without requiring 30 researchers and residents to supervise his efforts.   

During the time that Robert Hamblin and his growing family were settling in at their home on 408 Alta Dena Court, the Church of Jesus Christ of Latter Day Saints was re-establishing the St. Louis Stake.   The original stake had been organized on November 4, 1854, and served as the sixth active stake in the Church at the time, and the eighteenth overall stake in the Church’s short history.

Robert Lee Hamblin was busy establishing a bulwark within the sociology department of Washington University, one which interpreted academic freedom in radical terms.   As Brayden King put it in his article on OrgTheory:

“If Harvard was the seat of status quo sociology, Wash. U. was the capital of radical sociology. In many respects, Wash. U. sociology in the 1960s was what sociology would become in the contemporary era – a place where studying social problems, conflict, and inequality with a mixed methodological toolkit dominated the research agenda.”

It was this radicalism that gave rise to the conflicts that would eventually result in Robert Lee Hamblin’s demise as chair of the department.  A graduate student named Laud Humphreys was an ally of Professor Lee Rainwater, whose war over control of the journal Trans-Action became the stuff of lore within Washington University.  Rainwater and Irving Louis Horowitz had received control of the journal from Gouldner when he went on sabbatical in Europe, but they refused to turn control over to Gouldner when he returned.   

The situation escalated to the point where Gouldner was removed as a faculty member and appointed to a university chair, and when Goulder saw wanted posters bearing his likeness on a bulletin board, he assigned the blame to Laud Humphreys.  Gouldner walked up to Humphreys with his hand out, as if to solicit a handshake.  When Humphreys reached out to reciprocate, Gouldner punched him in the face, and then kicked Humphreys while he was down.   Gouldner then allegedly threatened to kill Laud Humphreys if Humphreys mentioned his name in public.  

Humphreys and his allies lobbied for  the termination of Gouldner, but Humphreys’ dissertation on gay sexuality in public restrooms had provoked a firestorm within Washington University.   Within two years, Humphreys would publish the dissertation as Tearoom  Trade: Impersonal Sex in Public Places, and he would chronicle how he had served as a “watchqueen” for other gay men seeking sex in public restrooms.  Humphreys had served as a lookout, but he had also lied about his identity and purpose as a graduate researcher.   The men he tracked via license plates numbers had never consented to be part of a study on  gay male sexual habits.

Half of the faculty within the Department of Sociology would leave, and some would argue that Humphreys’ doctorate should have been rescinded due to his ethical breaches.  The voyeuristic nature of social science was on clear display, as noted by journalist Nicholas von Hoffman:     

 "We're so preoccupied with defending our privacy against insurance investigators, dope sleuths, counterespionage men, divorce detectives and credit checkers, that we overlook the social scientists behind the hunting blinds who're also peeping into what we thought were our most private and secret lives. But there they are, studying us, taking notes, getting to know us, as indifferent as everybody else to the feeling that to be a complete human involves having an aspect of ourselves that's unknown."

The truth of social science was that its academics did not content themselves with observing human behavior; instead, they sought to manipulate and modify human behavior.  In the context of the group around David Lee Hamblin, the implications were chilling.  

Hamblin sought to market his techniques, which combined priesthood blessings, clinical psychology methodology, and Native American religion, as a means of inducing compliance with ritual sexual abuse in children.   His daughters described being forced to demonstrate their father’s techniques before potential clients such as Lincoln Kevin and Khaliel Kelly, David and Chelom Leavitt, and others who attended parties at Gordon Bowen’s home in Salt Lake.   At least part of Hamblin’s methodology involved creating a distinct personality within his children, which he could call on at any time to signal to his child that they were to perform sexually.  

The means by which David Lee Hamblin created these personalities, or what he referred to as “parts,” was a textbook exercise in inducing dissociative identity disorder.  Hamblin and his ex-wife Roselle Stevenson allegedly subjected their daughters to a daily regimen of child rape, forcible sodomy, object rape, and brutal physical beatings.  They forced their children to torture and execute family pets in order to condition them to comply without question to Hamblin’s belief system and the practices it required.   David Hamblin and Roselle Stevenson also allegedly forced their daughters to participate in or observe at least seventeen separate homicides involving victims ranging in age from infants to adults.   

According to David Lee Hamblin’s daughters, their father was subjecte to the same methodical abuse as a child.  In adulthood, the result was that David Lee Hamblin unquestioningly embraced the notion that the behavior the world classified as abuse was in fact love.   The LDS Church of Satan promoted an epistomology whereby the only way for children to know anything was to rely exclusively on their parents within the CS; hence, parents routlnely invoked The Wisdom of Parents, and referred to a father’s status as Paterfamilias, the dominant figure within his family unit who was not to be questioned or opposed.

CS children were explicitly taught to invert the conventional wisdom of the world, which had been forged through a consensus among law-abiding and deeply traditional people who prized empathy and kindness and characterized both as originating in Christ.     The boundaries that governed traditional lives did not apply to the LDS Church of Satan and its members.   Siblings and immediate family members could and should have sex, both as a means of profaning sacred boundaries and as a practical method of conceiving children who would be of a purer bloodline and whose abortions would produce a stronger familial unit in eternity.  

David Lee Hamblin would claim that the children he conceived with his own daughters were 75% his in terms of bloodline, and he extolled the percentage as an ideal.   Abortion would provide a sacramental murder and sacrifice to Satan, but the child would be reborn in the afterlife as a servant within David Lee Hamblin’s eternal lineage.   

According to his daughters, David Hamblin had sexual relationships with his own sisters Susan “Suki” Christensen and Kristin “Krii” Tuttle, relationships that were an outgrowth of the abusive upbringing Hamblin and his siblings had suffered through as children under their father Robert Lee Hamblin.  If the daughters of David Lee Hamblin are telling the truth, their grandfather and their father would have had sexual access to David Lee Hamblin’s sisters.  Such conduct would have been characterized as normal.   

In fact, during a demonstration at Gordon Bowen’s home, a teenage boy was bound and blindfolded, and then forced to sodomize artist Carla Jimison’s daughter in front of the assembled members of the Church of Satan.  Bowen explained that the more painful the sex was, and the more sadistic a child could be convinced to sexually act, the better it was from the perspective of the group and its beliefs.  Bowen told parents that they should make hardcore sadomasochistic pornography available to their sons, as well as mandating that their daughters sleep with their sons and make themselves available sexually.  Mothers were instructed to do the same.   

During his time at Washington University, Robert Lee Hamblin would have promoted these norms within his own home if his granddaughters’ allegations are true.   While Robert Hamblin presided over an invasion of radicalism within the Department of Sociology within his university, he was presiding over a radical experiment in conditioning and behavior within his own home, and his children were the subjects of the experiment.   If the demonstration at Bowen’s home is any indicator, David Lee Hamblin would have been enlisted to instruct his younger brother Steven in the sexual exploitation and torture of their sisters.    

When Robert Lee Hamblin departed from Washington University in St. Louis, he did so in order to accept a position at the University of Arizona.   Hamblin’s granddaughters alleged that CS members moved to places where they would be safe, or safer, to practice their beliefs.   In simple terms, this meant that the CS membership moved into neighborhoods where they had an existing presence.   The implications for Missouri and for Arizona are staggering in this respect: if the Hamblin sisters are telling the truth, Robert Lee Hamblin would have operated within the context of a larger group in both Missouri and Arizona.   

This article focuses on the Missouri connection, and the peculiar links of a family with deep Utah roots to both Utah and Missouri.   

The Missouri Connection

Missouri has a long cemented place in Latter Day Saint lore.  It is the site where Joseph Smith prophesied the eventual establishment of Zion, with the fulfillment being delayed by the violence Saints suffered as they were driven to Illinois, then returned to Missouri to establish a waypoint for westward immigrating Saints from the Eastern United States and Europe.   The road to Utah ran through Missouri for many pioneer Saints, but as the years and decades wore on, Missouri retained its place in Latter Day Saint thinking due to the prophecy of Joseph Smith.  

A century after the implosion of first St. Louis stake, Saints were reduced to one small branch that met on Maple Avenue in a tiny building that had been purchased by Spencer W. Kimball.  Kimball had served a mission in St. Louis after his original calling to the Swiss German mission was derailed by WWI.   It proved to  be fortuitous.  

A century earlier, Brigham Young had sent Apostle Erastus Snow to St. Louis to organize the stake, and on November 4, 1854, Snow organized the St. Louis Stake, which was only one of two stakes outside of Utah.  Services reflected the reality that immigrants were passing through St. Louis on their way to Utah: English, French, German, and Danish were the languages of sacrament services.   A cholera outbreak resulted in the June 1857 disbanding of the St. Louis Stake, as St. Louis lost 7 percent of its population to the disease.   The Saints who remained in St. Louis met in each other’s homes.   

The leadership had decreed a different route of immigration for newly arrived Saints from Europe, and then the Civil War broke out, depleting the St. Louis Branch and reducing its membership to just 150 members.   

Spencer Kimball’s arrival and influence over the St. Louis Branch would result in the re-establishment of the St. Louis Stake.   While Kimball was just beginning his ascendance in the Church of Jesus Christ of Latter Day Saints, the future president of the re-established St. Louis Stake was born in Pleasant Grove in 1909.  

Roy Wilhelm Oscarson was born to Gustav Emil Oscarson and Lovisa Wilhemina “Minnie” Oscarson on March 30, 1909.  The early part of his life was marked by hardship, well into his marriage to Vera Brown on March 13, 1931.  His business had failed, and Oscarson had debts to repay.   He was desperately seeking employment when he walked into Baker’s Shoe Store in Salt Lake City, but he was told his only chance at a job involved relocating the newly opened store in Seattle.   

With $5 from his mother in law sewed to his underpants, Oscarson set out for Seattle.   He hitchhiked, and when he arrived he began a meteoric rise through the ranks of Baker’s Shoe Stores.  He eventually rose to regional manager and settled in San Francisco, where he would have likely attended services in the Burlingame Scottish Rite Temple, where Gerrit Walter Gong’s mother Jean Fung Char attended services and met Nola de Jong Sullivan.   The temple was the site of sacrament meetings and church services due to the fact that no meetinghouse had yet been built.  The Burlingame wards would not construct a meetinghouse until 1951.   

Roy Oscarson lived in San Francisco, California until 1943, when he went to St. Louis to inquire about a job with the Edison Brothers’ retail business.  Irving Edison had offered Oscarson the general sales manager job, and Oscarson went to St. Louis, where he attended his first services at the St. Louis Branch building on Maple Avenue.  He met the Scottish Saint Angus Lochhead, and felt that there was some potential to grow the branch.   

Oscarson’s patriarchal blessing had decreed that he would build a stake in Zion, and he had largely despaired of ever fulfilling the blessing due to his myriad financial difficulties in his younger years.  At first, Oscarson was the Branch President in St. Louis, with Lochhead as his counselor.   For the better part of a decade and a half, Oscarson and Lochhead built the Branch numbers up over time until Harold B. Lee and Mark E. Petersen organized the St. Louis Stake.   

Oscarson’s son Richard would experience the first temple marriage in the newly organized stake, and Richard and Paul Oscarson would serve as bishop and ward leader of the St. Louis Stake.   The Oscarson family was now cemented as a family destined to build Zion up, and Richard would go on to serve as the president of the Sweden Stockholm Mission in 1975.  The Stockholm Stake was the first ever LDS stake in Sweden, and when the stake divided in 1976, Richard’s brother Paul Oscarson became the mission president of the  Sweden Goteborg Mission.   Paul Oscarson was just 30 years old.   

He would go on to serve as the first president of the Klein, Texas Stake, and as president of the Stockholm Sweden Temple.   His wife Bonnie would serve as the Young Womens President.  Roy Oscarson would go on to serve as the president of the newly minted LDS Mission in Glasgow, Scotland.   His son Don Oscarson created the City of Joseph Pageant in Nauvoo, Illinois, and then served as the stake president for the Milwaukee Wisconsin Stake until 1992, when he became a regional representative.   Eventually, Don Oscarson became a first counselor in the St. Louis Temple Presidency.   

During the time that Roy Oscarson served as Branch and Stake President for the St. Louis Stake, he would have met Robert Lee Hamblin, the alleged LDS Church of Satan member who was working as a sociology professor at Washington University.  If Robert Lee Hamblin’s granddaughters are telling the truth, their grandfather would not have moved his family into a neighborhood or an area where the CS did not have an existing presence.  Robert Lee Hamblin would not have sought to risk exposure for himself as he abused his own children according to the systematic methodologies of the LDS Church of Satan.  

Hamblin would have sought out wards and stakes where the CS presence ensured some degree of protection.   The reality that Hamblin clearly presided over a Sociology Department at Washington University that sanctioned a graduate student participating in homosexual liaisons in public restrooms, while normalizing those liaisons in his dissertation, is stunning.   Robert Lee Hamblin was an active Latter Day Saint, and the radical turn the Sociology Department took under his leadership resulted in a public furor which Roy Oscarson and other members of the St. Louis Branch and Stake would have been aware of as the dispute spilled into public view.   There is no evidence that Robert Lee Hamblin faced any ecclesiastical discipline for effectively condoning academic research to normalize homosexual culture, up to and including liaisons in public restrooms by gay men.  

In the Fifties, such activity would have been unthinkable.  The fact that it was unthinkable was seen in Hamblin’s forced resignation as department chair, and the public debate over whether or not to rescind Laud Humphrey’s doctorate.   Somehow, Robert Lee Hamblin evaded scrutiny at the ward, branch, and stake levels, to say nothing of the national level of his church, even though that church had an extremely intolerant view of homosexuality or efforts to normalize homosexual behavior.   Robert Lee Hamblin was a prominent Latter Day Saint academic who presided over a department that awarded a doctorate to Laud Humphreys, whose research consisted of acting as a lookout for gay men meeting up for clandestine sex in public restrooms.   

Humphreys then tracked those gay men by their license plates, and documented that they were overwhelmingly married men who lived normal lives outside of their secret homosexual liaisons.   He used his findings to argue that such behavior was harmless, and even normal.  Robert Lee Hamblin allowed Humphreys to commence his research, and did not oppose the awarding of a doctorate to Humphreys despite the fact that Humphreys obtained information from the men he targeted without their consent.   The men Humphreys surveyed were facing the risk of exposure if they did not cooperate with a graduate student who lied to them about his identity, surreptitiously surveilled their vehicles and tracked them down at their homes and workplaces via their license plates, while stripping them of their anonymity in the process.  

 "We're so preoccupied with defending our privacy against insurance investigators, dope sleuths, counterespionage men, divorce detectives and credit checkers, that we overlook the social scientists behind the hunting blinds who're also peeping into what we thought were our most private and secret lives. But there they are, studying us, taking notes, getting to know us, as indifferent as everybody else to the feeling that to be a complete human involves having an aspect of ourselves that's unknown." -journalist Nicholas von Hoffman

Laud Humphreys went on to become a celebrated author and social scientist who faced no culpability whatsoever for his egregious academic breaches.   Over time, Laud Humphreys would come out of the closet as a gay man.   

As stunning as Hamblin’s downfall from Washington University was, the connection between the St. Louis Missouri Stake and the LDS Church of Satan would come full circle decades later, when a family with direct ties to David Lee Hamblin and his siblings would emerge to the fore in St. Louis yet again.   

The Hintze Connection

In 1999, Roselle Hamblin stood outside of her estranged husband’s residence with her eldest daughters Rachel, Eliza, and Katherine, arguing with Provo Police officers.  Roselle claimed that David Lee Hamblin had drugs and eagle feathers in his residence, and the officers explained to her that they could not enter or search the residence without a warrant.   David Hamblin was at church with their youngest daughter Miriam, and Roselle hit on a solution: she enlisted her daughters to enter the residence through a window and procure the eagle feathers and the single button of peyote Hamblin kept in his home.  

As the officers took inventory of the items, David Lee Hamblin arrived.   He was understandably outraged, but he admitted that the peyote button was his and that the eagle feathers were his as well.  It is a violation of state law to possess a controlled substance or eagle feathers, but Hamblin argued with the officers that possessing both was part of the exercise of his religious beliefs.   The officers recorded his objections and his admission that the peyote was his, and they left and filed a report.  David Lee Hamblin would be arrested, all the while arguing that religious freedom covered his actions and excused him from criminal culpability.   His own daughter would testify against him at his trial for possession of a controlled substance, but Hamblin would evade consequences when the Utah County Attorneys Office dismissed the charges.    

The Utah Supreme Court had found that non-natives possessing and ingesting peyote as part of Native American religious practices were covered under the First Amendment, rendering the criminal charges against David Lee Hamblin moot.  Previously, only enrolled members of a federally recognized tribe could claim coverage under the First Amendment for the religious use of peyote, but Hamblin and his accomplice James Warren Flaming Eagle Mooney had successfully litigated the concept of religious liberty to extend to non-Natives possessing and using peyote for religious purposes.   Mooney had been arrested twice for possessing upwards of 20,000 peyote buttons, which would have resulted in prosecution and conviction for distribution of a controlled substance had the Utah Supreme Court not intervened.  

It was the latest in a series of fortuitous legal events for David Lee Hamblin and his accomplices in the LDS Church of Satan.   In 2003, when the court in David Lee Hamblin’s divorce found by clear and convincing evidence that he had sexually abused his eldest daughters Rachel and Eliza, the Utah County Attorney declined to prosecute David Lee Hamblin.  

On that day in 1999, the police report recorded the appearance of a Utah Division of Wildlife Resources Officer, David Hintze.  Hintze had not been summoned by the police.  He had been contacted by Roselle Hamblin, and he arrived on the scene to take possession of the eagle feathers.  Hintze began his career in Parowan, Utah, after earning his master’s in zoology from BYU.   

David Hintze’s appearance might have been dismissed as a coincidence except for the fact that Hintze’s brother Wayne Jones Hintze married Kristin “Krii” Tuttle in 2017, after her first husband Timothy Nathan Tuttle died of throat cancer in the aftermath of a conviction for sexually abusing their adopted daughter.  Wayne Jones Hintze earned a doctorate in organizational psychology from BYU and worked as a marketing consultant, but in 2009, he took a job with the US military as a civilian contractor “building relationships between the US through the US military in Iraq and Afghanistan,” according to his obituary.   

Syntactical problems with the prior sentence aside, Wayne Hintze was not a diplomat.  He did have a background in psychology that extended to manipulating consumers in marketing, and during the Global War on Terror the United States was leveraging talented individuals with a background in psychology for the purposes of enhanced interrogations against suspected terrorists.   Enhanced interrogation was another term for torture, as sensory deprivation, waterboarding, and stress positions and physical strikes were employed by contractors working under the direction of the CIA and the United States military.   

In the context of the Hamblin allegations, Wayne Hintze fit squarely within the LDS Church of Satan’s members and associates who had graduate degrees in psychology.  Clyde Sullivan, Robert Lee Hamblin, David Lee Hamblin, Conrad Gottfredson, and others named in the Hamblin Victims Statements or linked by evidence had extensive credentials in clinical, organizational, and other areas of psychology.   The Hamblin sisters alleged that their parents told them that the CS was embedded in the mental health establishment of Utah to such a  degree that CS members could institutionalize them if they ever tried to expose the group.   

When Wayne Hintze married Kristin Tuttle, the newly married couple took a trip to Israel.  When they returned, they changed their names to Baier and Maarah Grayye.   The Hebrew word Ma’arah is used to refer to battle lines or to nakedness, but the Hebrew word Marah is a verb, and the meaning is to be rebellious or disobedient against one’s father or against God.   As a name, it means bitter.  

When Naomi returned to Israel as a widow who had lost her two sons, she abandoned her original name, which meant “pleasant, delightful, lovely” and adopted the name Mara, which meant bitter.   The Lord had dealt with Naomi bitterly.  While the purpose of Kristin Tuttle’s adoption of the name Maarah is known only to her and God, the context of the Hamblin allegations raise the possibility of wordplay, wherein Maarah could be a clever substitute for Marah.  The beliefs of the CS fit the definition of marah, which entails being rebellious or disobedient against God.  

The connection to Missouri between the Hintze family and the Hamblin family is realized in the story of Paul Flack Hintze, the third Hintze brother.  Dr. Paul F. Hintze is a doctor of internal medicine practicing in St. Louis, Missouri, and he attended the Parkway 2^nd Ward within the St. Louis Stake.  He served as an Area Seventy, stake president, bishop, and regional counselor before being appointed as president of the St. Louis, Missouri Temple with his wife Patricia Ann Porter.  

Patricia Porter was the daughter of Dr. Blaine Porter of Provo, who served as Chairman of the Department of Human Development and Family Relations at BYU.   He had served as the dean of the College of Family LIving.  Patricia Hintze’s brother Roger B. Porter sits on the board of directors for Zions Bancorporation, and he serves as IBM Professor of Business and Government at Harvard University.   

Roger B. Porter was a Rhodes Scholar who earned his Ph.D from Harvard who served in the Ford, Reagan, and Bush Administrations as an economic policy advisor.   His son Robert Roger Porter was chief of staff for Senator Orrin Hatch, and Robert Porter had previously worked for Rob Portman and Mike Lee.   Rob Porter was working in the  Trump White House as Staff Secretary until domestic abuse allegations from both of his ex-wives surfaced.   

According to both of his ex-wives, Rob Porter had a serious anger management problem that resulted in multiple physical assaults during their marriages, along with extensive verbal abuse.  Both wives divorced Rob Porter as a result of his abusive behavior, and he was forced to submit his resignation as Staff Secretary to President Trump when the allegations became public.   

The significance of these connections is obvious: a family whose members were close enough to Roselle Stevenson to warrant her calling Wildlife Officer David Hintze in 1999 to her estranged husband’s home later yielded a second son, Wayne Hintze, who would marry David Lee Hamblin’s sister Krii Tuttle.   The third brother, Paul Flack Hintze, would rise to the Temple Presidency of the St. Louis Temple in February 2021, right within the stake where Robert Lee Hamblin allegedly raised his children within the LDS Church of Satan while working as a professor at Washington University.   

While Wayne, David, and Paul Hintze do not appear in the Hamblin Victims Statements which were released as part of a GRAMA request, the Victims Statements themselves are incomplete.   The Provo Police Department omitted sections of the Victims Statements, which becomes obvious when those statements are carefully reviewed.   As a result, we do not know who was omitted in those statements.    

Conclusion

It appears that Missouri, like Portchester and Scarsdale, New York, may have a long standing CS presence.     The familial relationships and circumstantial evidence, from Roy Oscarson’s location in San Francisco during the same timeframe as Nola and Clyde Sullivan, as well as de Jong “sister by affection” Jean Fung Char, coupled with the association of at least two Hintze brothers with the Hamblin family, provides a basis for further investigation into the full extent of the relationships between the LDS Church of Satan, the St. Louis Missouri Stake, and the Hintze and Porter families.