Search, ponder and pray: What I discerned from the teachings of Joseph Smith


Joseph peepstone hat and transcriber

Joseph Smith translates using the seer stone placed within his hat while Martin Harris acts as scribe. Image Copyright (c) 2014 Anthony Sweat.

He was a charlatan, a pious fraud, a liar, adulterer, money digger and whatever else we offendeds can bring to pass in our minds as to why  we’ve been  had from the get-go. Whether, as was I, we were taken to a Saturday night baptism in the 50’s or 60’s by relatives who wanted theirs and our blessings within the kingdom, or whether in a moment of spiritually emotional conversion it all seemed so true and we joined up, the consequence of those moments was a more detailed immersion in the Church narrative which proposed what I have referred to frequently as the “true-churchiness of it all.”

Yeah yeah yeah … that’s how it was in our earliest spiritual mortal life. That’s how it was in the earliest years of our culture’s evolution into the 20th and 21st-century society thriving out of the Valley of the Great Salt Lake today.

I might suggest one impact of the true-churchiness narrative we were fed like  pablum with its claims of exclusivity, a perfect church peopled be imperfect members and the truest doctrines on earth. That impact is that members have a antiseptic perception of the organization, its doctrines, its heroes, its teachings and policies.

The mental resistance bases itself on an almost unconscious assumption that the Mormon Church teaches the purest doctrines, includes a priesthood authority that God gave it (including a power not unlike Obi Wan Kenobi’s “Force” with which miracles are wrought.

Yeah, yeah yeah. Our indignation has taken over our own common sense. We look at years of feeling guilty during the passing of the Sacrament because we were told that the true from of sacrament-participation is to think about the Savior and not so much to relate to remembering the Last Supper and what that might have felt like.

We look at years of agonizing over smoking and drinking coffee, having been spiritually inoculated against those things to the degree that we inflict upon ourselves our own sense of less-than in the worthiness sweepstakes because we know there are so many sitting in righteous reverence who are called to serve when we are not.

We agonized over tithing and the frequent testimonies that affirmed and/or promised nothing less than the tenets of the prosperity gospel if only we would place the required and requested amount into the outstretched hands of Church authority.

We agonized over Church callings as if they were prophetic opportunities to magnify ourselves in our own eyes as much as the eyes of our righteous peers.

We in fact came to believe in and live by the most harshest assumption that can be found in any performance-based religion: Only obedience makes one worthy to receive Divine blessings.

Which brings us back to the seriously flawed but inspired founder of the great global religion.

Joseph the Flawed gifted to his Saints some of the most powerful theological ideas to ever emerge out of the 19th century.

Regarding Joseph Smith, I think of this description as analogous:

“Another kind of sign-seekers are the people fascinated with psychic powers, believing that all genuine mystics must also be magicians who can foretell the future, read other people’s thoughts, heal diseases …

This can be done by giving the impression, allowing rumors to spread, and claiming nothing overtly. Just look knowing when funny coincidences happen, and you acquire a reputation for working miracles. Given the reputation, the actual miracles follow, because people believe in you.

When it doesn’t work you lament about their lack of faith …  Your successes will be remembered and your failures forgotten because so many people hope against hope for a real wonder-working Master, and you will end up by believing your own hoax. ” – Alan Watts

The most honest confession I can make for myself is that I am a product of what  Joseph Smith started two hundred years ago. By the time I was born, the rigid theology, doctrinal principles, procedures and ordinances were in place.

But none of those things are currently thriving in my most spiritual of inner sanctuaries. What are however are the habits of search, ponder and pray accompanied by the enculturation of the belief that God  hears my prayers, listens to my thoughts and has given to me through my own personal revelatory experience a testimony of his constant  presence in my life.

With that awareness I occasionally bear testimony of the Mormon Promises and have I have used them to obtain ANY knowledge on ANY subject regardless of whether or not the Church might define my questions as approved and without regard as to whether or not I was ever worthy to just ask the question.

That is how I perceived Joseph’s experience with God and the Spirit. His experience left him with the sure knowledge he could -in the eyes of scientific investigation – replicate his experience enough time to give him a confidence that waxed strong regarding revelation and inspiration.

An honest consideration of the charlatan reveals how fully confidence waxing strong in spiritual affairs permeates the membership and the overall approach to personal revelation.

Which leads me to a few paragraphs appropriate to the title of this article.

“I teach them good principles and let them govern themselves.” Joseph Said.

So  how about let’s govern ourselves and let the dogmatic preaching of a Church with its hand out for cash build its own fortune?

I have come to realize that how I see the world spiritually is a direct consequence of the teaching and examples of the charlatan.

​My soul is not some fragile, static and pre-existant jewel given me by God before I left to come to Earth and birth. The soul is alive, responds constantly to every stimulation, forever curious. It had a hand in forming my body and has a hand in maintaining my body and spirit in this life.

My soul thrives on subjective experience rather than the mere passage of time in some vague ever-rising eternal progression.

My soul has to work with the assets not only given but that which would develop into the mind’s ally most closely involved with physicality: my ego. My ego is not my enemy and cannot pretend to not know what my soul definitely knows.

The mind with the ego seated in the captain’s chair constitute the spiritual connection to the soul and eternity in one direction and the world and physical reality in the other.

I am then the manifestation of your own soul expressed mortally by the work of the ego. If my ego begins to take itself too seriously, it is up to the soul, who is the only presiding authority in my mortal arrangement, to take the ego to task, restore humility and move forward in faith.

In other words, I quote the Gnostic text in which Sophia, the Soul Spirit takes the self-important ego that thinks itself almighty to task.

“Opening his eyes he saw a vast quantity of matter without limit; and he became arrogant, saying, ‘It is I who am God, and there is none other apart from me.’

When he said this, he sinned against the entirety. And a voice came forth from above the realm of absolute power, saying, ‘You are mistaken, Samael’ — which is, ‘god of the blind.'” (The Hypostasis of the Archons, p. 167, The Nag Hammadi Library in English, edited James M. Robinson). 

Without the promptings from the mind of Joseph Smith – who spoke without any correlation of doctrines, performances and belief sets in mind – I would not have come to a place of my own revealed religion and spiritual practice.

If religious leadership leaves us confused and perhaps even doubting, I realize how well the process described from the mind of Joseph Smith works for me, and has going back to the commencement of my so-called apostasy.

7 Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.

8 But, behold, I say unto you, that you must study it out in your mind; then you must cask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.

9 But if it be not right you shall have no such feelings, but you shall have a

stupor of thought that shall cause you to forget the thing which is wrong; therefore, you cannot write that which is sacred save it be given you from me. – Joseph Smith, D&C 9

There are no perfect prophets, no perfect general authorities and certainly there is not a perfect church. There is not a perfect culture. I never chose the culture, it chose me when I was born into it. To think otherwise and reject it would be in truth tearing off my own hide.

I do not need to do that. Neither do you.

Own the way you’ve come to see the world.
Own how much of it comes from your culture.
Own it!


Excommunication:Expressing a wrath they imagine exists in the Divine


Get Them Jehovah! We’re with ya!

More excommunications happening this week.

When a member feels some sense of risk of excommunication for having acted or even entertained thoughts believed to be offensive to God and the Church, excommunication hangs over the head like an executioner’s sword.

What is it we believe we risk when someone else, especially someone else who has an authoritative leadership calling, implies the risk of excommunication?

What does excommunication mean and how literally should we take it when another mortal threatens us with being cut off?

Read the following form of religious excommunication and ask yourself if the vindictive and mean spirited God of that particular Jewish church is the same God worshipped by another church that wields  excommunication like an addiction :  the Church of Jesus Christ of Latter Day Saints.

Would their God act and think in such a way?

Unspoken but inflicted – and not in practice a pretended “court of love.”

The vindictive, mean spirited and all-around butt ugliness of what was declared to Baruch Spinoza by his Jewish church:

“having long known of the evil opinions and acts of Baruch de Spinoza, they have e and after all of this has been investigated in the presence of the honorable hakhamim, they have decided, with their consent, that the said Espinoza should be excommunicated and expelled from the people of Israel…”

The “hakhamim,” namely the official rabbis of the community, with whose consent the resolution was made to excommunicate the “said Espinoza,” were familiar with thetraditional wording of the proclamations of excommunication and excerpts of these onventional formulations were incorporated in the announcement of Spinoza’s excommunication: 

“By decree of the angels and by the command of the holy men, we excommunicate, expel, curse and damn Baruch de Espinoza, with the consent of God, Blessed be He, and with the consent of the entire holy congregation, and in front of these holy scrolls with the 613 precepts which are written therein;  

cursing him with the excommunication with which Joshua banned Jericho and with the curse which Elisha cursed the boys (who mocked his baldness) and with all the castigations which are written in the Book of the Law. 

Cursed be he by day and cursed be he by night; 

cursed be he when he lies down and cursed be he when he rises up. 

Cursed be he when he goes out and cursed be he when he comes in. 

The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, 

and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. 

And the Lord shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law. 

But you that cleave unto the Lord your God are alive every one of you this day.”

The proclamation of the excommunication concludes with the following famous lines of the actual warning:

“That no one should communicate with him neither in writing nor accord him any favor nor stay with him under the same roof nor within four cubits in his vicinity; nor shall he read any treatise composed or written by him.”

I place no credence on what the Jewish officials pronounced on Spinoza … but also none on whatever Church members place on the meaning and intent of excommunication other than the obvious (termination of membership.)


Nope! Not with the least degree of allowance!

Removing the guilt is an okay concept I suppose so long as one buys into the idea that sin summons guilt in the same way that a crime involves guiltiness.

In my reality and opinion I do not see God as in the crime-and-punishment business whether due to laws and procedures created by God or due to some nebulous notion of “justice” which demands a karma-like accounting of credits and debits.

For most within the sphere of Mormonism a thought involving excommunication is usually a thought involving the idea of having offended God or some rule of God that demands recompense.

The idea of a Church benevolently (by removing something called guilt) terminating membership and by extension the hope of eternal life is nothing more than a theological notion that has gained traction by tradition. It is in effect a disingenuous reasoning to justify a procedure intended most fully to assert authority and encourage conformity.

The bulk of Christian belief is based on theology. Theology, by the way, has always been and always will be human religious speculation, suspended disbelief and an imputation of human attitudes in the Divine Mind.

Seems that the best idea is to remove the notion that excommunication is a valid and needful piece of gospel repertoire. In doing what might also be discouraged is the excessive sober judgmental seriousness – the taking of one’s authoritative calling as a mandate to do whatever is necessary to defend God and The Kingdom.

Something else might be dissuaded, the temptation to use fear, shame and guilt as motivation toward desperate conformity.

Excommunication has little to do with any relationship to Jesus Christ and His faith- hope-and-charity business. That’s the business that teaches that we ought to love God and Neighbor as if they were one and the same …

which by the way is the single needful question a genuinely true and living church should ask members in a temple recommend interview.

I say to the Church of Jesus Christ of Latter Day Saints:

Bring your excommunicants back into the fold with open arms and no conditions. Make a truly grown up and loving expression of acceptance of the many forms of spiritual and religious devotion manifested by all genuine and believing Saints.

You will be more grandly and publicly accepted as a worthy institution.

Time … long overdue in fact … that we leaped down off our crosses.

April Conference Priorities: No-Votes and Counterfeit Families

The Twelve-Steppers have it down pat: “God don’t make trash.”

On mark-missing and being mistaken in what we say and do.

It is interesting how many of our human foibles – particularly when they are our own – tend to be more effectively dealt with as if we are correcting a missing of the mark.

Most Christians however are not taught that their mistakes are missing marks. Rather, sins are  SINS; behavior that offends, disappoints or hurts God’s feelings. These notions are reflected in how we are exhorted to face up to our sins and sinfulness; to feel the cultural guilt, shame and sense of having offended a God who cannot tolerate sin with any degree of allowance.

Congregations are full of mark-missers, not sinners. Many have missed the mark big time. In the opinions of those who seem to specialize in detecting mark-missers and seek out indications of sin, mark-missers shoul be called to repentance.

Why? Because by theological notion they have offended a thin-skinned God who cannot tolerate you-know-what with any you-also-know-what. Trouble is that it’s hard to love with all one’s heart a low-tolerance-with-no-allowances kind of God. A God who cannot tolerate mark-missing to any degree is a God to be feared, not respected.

We know we are not expected to be perfectionists in this life. We know that perfectionists not only die young with high blood pressure, but also they have unreasonable expectations and make unreasonable demands on those around them.

Perfectionists tend to be highly intolerant of “flaw-ful-ness” and imperfection in others. Likewise, most perfectionists imagine themselves to be subject to the terror of not being tolerated with much degree of allowance by those upline in a  hierarchy  whom perfectionists view as powers that be.

Why would we need to believe in a Supremely Divine Perfectionist who has labeled His own children as inherently sinful; as too tragically flawed to turn out perfect?

… and who stubbornly and relentlessly insists that He (The Supreme Divine) is is unable to tolerate you-know-the-rest?


Sin has been incorrectly defined and then institutionalized for the most part as a wicked act, something that is in a nasty way an affront to God. Acceptance of the notion of sin suggests that the God of no- compassion is obsessed with morality as the basic concept by which Goodness is defined. The implication suggests that therefore we mere mortals should also obsess on sin.

So many among us accept the changed meaning and image of sin as something immoral which is then married to the image of a judgmental and punitive God.

It then follows that sin creates in our lives a sense of something connected with the more powerful word, “evil”.

It then becomes easy to accept the idea that the Divine Monarch Himself is offended – precisely because when we sin; because we commit evil acts.

One might conclude that when the phrase “we are all sinners” is expressed, the horrific “we are all evil” is just around the bend. Sinfulness viewed in that manner then literally relegates humanity to living in a state of criminal activity as viewed by God.

That seems to be the desired state needful to those who equate morality to theology;  whose pastoral livings are based on teaching about the evil of sin and offering advice on how to clean it up.

But …

Once we can conceive of God being offended, we cause God to no longer be God.

God should be much larger then merely being “offended.” An offended God has been reduced to a reflection if judgmental mortals ; as such is no longer really God or God-like.

It gives lie to any pronouncement of mercy. Jesus understood this and used the Prodigal Son to demonstrate it.

From the labels of sin and evil, the next logical step with sin is a concept of punishment,  exclusion or discriminatory thinking in which the sinner somehow has failed while the rest are still acceptable to God.

The sinner now has a handicap that leaves him/her “less-than” until the other FORM-ula (as in form over substance) ingredient of repentance is accomplished.

Exclusionary thinking awakens discrimination at this point. Many believers almost unconsciously decide that since the sinner is now “less-than” what true believers  consider themselves to be, many believers suddenly find themselves “uncomfortable” in the presence of sin and/or sinners.

Believers and non-believers tend to exclude by condemnation, by social avoidance, by shunning, by excommunication or by something worse. All of which is a false and non-scriptural path and reflects the spiritually violent thinking of the Prodigal Son’s older brother.

The arrogance of that act is reflected in Roman Catholic calls to Crusades and more horribly in the Inquisition. When we casually equate the word “sin” with “evil” we are never very far from looking like and participating in the evil acts of those Inquisition accusers who self-righteously assumed that they had a God-approved right to judge and punish.

Reformers such as Luther only put a Protestant spin on the traditional concepts of sin which came out of Roman Catholic dogma – concepts that remain reflected and camouflaged within the Bible today.

Protestant fundamentalists thrive on the strength of viewing the Bible as inerrant and absolute and portraying the terrible image of a punitive monarchical God. It was not Catholics who executed so-called heretics and witches in New England in the 1600’s. It was Protestants.

We members of a Christian society who casually evoke this altered meaning in our use of the word “sin” have habitualized a tendency to judge. We don’t have to be bigots to suffer from the illness of self-righteousness. All we have to be is of a mind that one of our spiritual “shoulds” is to discern not “sin” but whoever has “sinned”.

We allow ourselves to condemn the action and feel to thank God that we have not done what the “sinner” has done.

However we tend not to stop there. Many of us behave in ways that suggest that we personally feel  more holy, more worthy and even more righteous than the sinner. We then deserve the blessings God bestows while sinners do not deserve those blessings.

“We don’t hate the sinner. We hate the sin, but we love the sinner.” And many of us lord it over the sinner.

There is a smugness and condescension in that statement that is almost impossible to hide. When preached to the choir, such a statement might receive applause. However, as a public declaration of attitude, it is something detrimental to an image of Christian compassion and understanding.

It is not the thinking of the Father of the Prodigal Son.

It is a thinking that lies at the heart of an attitude which accelerates from hating the sin to advocating punitive action against the sinner.

It is not “Go, and sin no more.”

Again, Jesus understood this. He made no attempt to modify the stoning of the woman caught in adultery into something less capital but still punitive. He simply said in effect,
“Go and sin no more. Try to stop missing the mark and you will stop harming yourself and others.”

We as a society have systems in place to apply punitive sanctions against those whose behavior crosses the line into criminal activity. Unless we honestly believe that “sin equals crime”, we have no justification for being invested in our morally judgment-and-punish business.

It is true that we have every right to make choices around who will be the friends with whom we can safely interact. Common sense dictates that we should do so. But if we truly think we can love the sinner while abhorring the sin, let us put to the test the idea of loving neighbors as we love self –even if we can only do so from afar.

If those who preach can get those mortal congregations who judge to stop doing so, they  will do a great work in the social context truly honest and compassionate living.

It is not God who insists that we label ourselves and convince ourselves that we are sinners, sinful and essentially evil-natured. It is merely other human beings, equally flawed and imperfect as we but who seem to insist that it must be God’s will that we all walk around labeling ourselves as sinners; as sinful and therefore bordering on evil as our natural mortal state.

Our own human experience has taught us the value of mental and spiritual reinforcement and its impact on successfully eliciting change that is self-motivated and  more likely to come to pass.

We already know this.

So does our Divine Mother and Father, who do not consider his creation as something evil.

The Twelve-Steppers have it down pat: “God don’t make trash.”

On community: It’s possible to belong and be active … and not have the Celestial Kingdom as your objective

Image result for celestial kingdom

There are many who are quite content to live in the simplest arenas of belief – who feel no need for deeper spiritual and mystical experience and have no hunger to come any closer to God than they are right now.

There are others who are so secure and established in a fixed and unchanging spiritual mode that they truly are afraid of really exploring and testing what they really believe. In some cases people like this will be critical of explorers, questioners and testers who are on a quest to come to know God as God knows them – in a highly personal and spiritual context.

Traditional formulas full of shoulds and should-nots are like paved roads. There is much to see from the road, but you never know what meadows and mountains exist if you do not step off the road and make your own trail into a wilderness of opportunity.

Nowadays the internet is a melting pot of literally hundreds of “post-mormon” or “mormon dissent” or “ex-mormon” websites, blogs and discussion boards. After a while it seems like if you have been to one you have been to all of them. Even the most senior moderators on the most senior discussion boards will tell you that there is hardly anything, any issue, any circumstance or any thought, gripe, rant, disappointment or disillusionment that they haven’t already seen many times over.

What’s with the veritable plethora of angry, frustrated, disappointed or disillusioned human beings who do not seem to be able – in a wise, mature or logical way – to write off their connection to the LDS Church and simply get on with life?

I don’t have an answer.

What then might we do with our Mormon heritage and connections?

We are not responsible for the happiness of anyone else in our lives. They are responsible for their own happiness.

In that regard, just as we know we have no right or obligation to impose our beliefs on anyone else or make a relationship with anyone else conditional on our being pleased by them, they have no right or obligation in the reverse.

We owe our fellow saints our maturity. We have no obligation to reward spiritual and emotional immaturity. If relationships are that fragile and conditional, someone needs to be the adult. It is unreasonable and makes not sense to be in a relationship where one soul is responsible for the contentment of everyone else. If friends and family want a conditional relationship with you … are you not obligated to ask them to grow up?

Why must we keep doubts quiet when they arise?  One of the admonishments I encountered frequently was that I should refrain from questioning the Church version of the Gospel because by questioning, I might be influencing others of less spiritual strength and causing them to lose their faith.

This never made sense to me. The idea that I have power in and of myself to overrule God’s influence in the life of someone else belittles God by suggesting I might overrule God’s will regarding someone else.

I came to understand that my own spiritual strength was something I had worked out with fear and trembling assisted by the Spirit. Spiritual strength is not loaned by someone else inside or outside any church.

The “true-churchiness” point of view; that way of seeing and believing – trusted as it was for years – broke down.

The church never had an adequate response to disillusionment it could not contain by exhortation to conformity, exhortation to more intense and frequent prayer on very limited subjects, and unspoken or blatantly declared accusations of doubt, sinfulness or even apostasy.

None of these approaches, used by the Church as tools of control, worked anymore.


Over the past twenty five years the Church has lost permanently any control over that contrived narration that encourages blind believing and unjustified fidelity to a cause the Church itself cannot prove exists. The pretended truths constantly crash against the wall of indisputable facts that reveal the pretenses as childish, immature and invalid.

There are tens of thousands of LDS Rip Van Winkles who have awakened from twenty or more years of blissful or not-so-blissful) slumber to discover that the reality that secured their lives when they fell asleep no longer exists.

Such reality was never real.

The theological and religious lullaby that worked so well in the past now comes across to awakened souls as not much more than a medley of childish adolescent ditties.

Such is the constancy of that hemorrhage of disillusioned believers that more than likely will continue to grow until the core of remaining church membership will barely facilitate Mormonism’s ongoing decline into the same mediocrity of traditional main-line religions that have little or no influence on the lives of its youngest adult generations.

We owe our fellow saints our maturity.

We have no obligation to reward spiritual and emotional immaturity.

If relationships are that fragile and conditional, someone needs to be the adult. It is unreasonable and makes no sense to be in a relationship where one soul is responsible for the contentment of everyone else.

I propose that what we have left in terms of churchiness is the very real fact of “It’s Okay.”

It’s possible to belong and be active … and not have the Celestial Kingdom as your objective.

It’s perfectly okay to go to church only when you feel like it

… only for social occasions
… only for supporting family or loved ones in a religious life event important to the family
… only to enjoy the sociality and friendship of the culture

It’s perfectly okay to go to church only when you feel like it

… to be a friend of the church
… yet keep it’s demands and requirements at arms length
… to accept no calling unless you feel like it
… and never fear the religious ill-will of the master and commander who supposedly leads the Church

It’s perfectly okay to go to church only when you feel like it

… and not go when you don’t feel like it
… to participate whenever you desire for your own reasons
… and have no intention or goal of arriving in the Celestial Kingdom.

It’s okay my friends.

If friends and family want a conditional relationship with you

… are we not obligated to pray with them

… pray for them

… pray that God will ask them to grow up?

… and leave the mechanics and verbiage of that to God?

The Sacred Heretic: A process of eternal progression by exploration and learning.

Image result for tarot hermit card

Image courtesy of

If Humanism were not a philosophy of life, but a Church, what creed might it have?

Reform Mormonism teaches an approach to faith and life that is not and should not be an inheritance from any religion past or present.

Spirituality first and foremost must be positive, progressive, and liberal. If one insists on tradition as necessary in spiritual life, ought it not be a tradition of liberality in love and compassion?

Does it not seem that only a performance-based religion would hang itself on rigid traditions with inflexibility founding the idea that a traditional inflexible God is absolute rigid in his thoughts.

Does not Isaiah declare that God says “My thoughts are not your thoughts”? So what are our thoughts but our own divinely prompted thinking.

I can’t speak for the rigidity of a codependent god who constantly meddles in human life,  but I can agree with the idea that eternal progression is not possible unless we think and act rationally. One principal element of such thinking is that our knowledge must expand and improve. Evolution and all that is implied is endless. Such is eternal progression in a nutshell.

Eternal progress requires that we learn as soon as possible that we are not the judges of or expected to condemn anyone. The codependent god may have talked in books and revelations about what and with whom he is pleased, but that’s in his supernatural corner, not ours.

Heaven and hell have no meaning unless one lives in thrall of that codependent god who does nothing but promise and threaten. Gnostic scripture supports the disputation of the codependent god whose principal shtick seems to be any manner of bullying.

The Demiurge looked at his surroundings, realized that he was alone, and declared himself “god”; Sophia acted quickly to punish this cosmic usurper, blinding and banishing him in one fell swoop:

“Opening his eyes he saw a vast quantity of Matter without limit; and he became arrogant, saying, “It is I who am God, and there is none other apart from me!”

When he said this, he sinned against the Entirety. And a voice came forth from above the realm of absolute power saying, “You are mistaken, Samael.”

And he said, “If any other thing exists before me, let it become visible to me!” And immediately Sophia stretched forth her finger and introduced Light into Matter; and she pursued it down to the region of Chaos. And she returned up to her light; once again Darkness returned to Matter.” – Hypostasis of the Archons

Heaven and Hell are the main chapters in fundamentalist theology. Without a codependent creator notions of original sin, atonement, redemption, performances leading to rewards and blessing and required ordinances are reduced to imaginary silliness.

Don  Miguel Ruiz Jr. expresses fundamentalist thinking in this way,

Many of us are familiar with Miguel de Cervantes’ great literary masterpiece Don Quixote.

In it, retired gentleman Alonso Quijano moves to La Mancha and becomes so caught up in books of chivalry that his sense of reality becomes so distorted his identity transforms into the character of don Quixote.

He sees the world through filters of fantasy and adventure. Whatever reality presents, don Quixote redirects the story to fit his own expectations and beliefs.

By the end, our hero is defeated and dejected, chasing after an image that forever eludes him. Like don Quixote, we are constantly investing ourselves into the stories we want to believe. We create our own personas so that we are “somebody.”

When I was young, I took on various identities. I was Miguel Ruiz Jr., the Goth. Then I became Miguel the Intellectual, then Miguel the Bohemian, then Miguel the Artist, and so on. I gave myself rules the same way don Quixote created his rules—through a distorted perception of who I was. Other people would see their own truth and wonder what I was doing. – The Five Levels of Attachment

On putting away childish things:

Do we not deserve the right to accountability? If not then from the standpoint of being religious in the eyes of the judgmental god we sit in the very middle point of a spectrum. In one direction we cannot own our decisions, actions and their consequences and grow therefrom. In the other direction we cannot own our decisions, actions and our consequences without assigning part of the blame to Satan – the Adversary who interferes with our right to critical thinking by constantly throwing moral monkey wrenches into our equations.

Only an enlightened human being  can live outside that boobytrap spectrum.

In that regard, Reform Mormon Rob Lauer asks,

 What if “playing God” is actually a virtue?

Joseph Smith, the first Mormon, put it this way:

“….you have got to learn to be Gods yourselves…the same as all Gods have done before you, namely by going from one small degree to another, and from a small capacity to a great one.”

Joseph Smith revealed a new vision of God:

“God himself was once as we are now, and is an exalted man…That is the great secret….if you were to see him today, you would see him like a man [or woman] in form….for Adam [and Eve] were created in the very fashion, image and likeness of God.”

The good news of Reform Mormonism is that in a deeper and more profound sense than you’ve ever imagined, you are a child of God. Whoever you are, wherever you, whatever you have done in the past, whatever your situation may now be–you exist in the image and likeness of God.


It is of ultimate importance from a psychological perspective that we understand how every human being is free by nature. Such is the point and purpose of the idea of free will.

Joseph Smith declared openly what the Divine expects when search, ponder and pray lead to new perspectives and convictions.

“I teach them correct principles, and they govern themselves.”

Again, Rob Lauer,

God expects you to think for yourself. God expects you to be curious and to ask questions–not live by blind faith. God expects you to act for yourself and take responsibility for yourself. 

I am a cultural Mormon whose spiritual experiences have always been and remain unscripted.

As a young (19-year-old) Mormon missionary who was then and has always remained serious about what it means to live a spiritual life, I experienced what Mormons in general refer to as that first moment of testimony when I knew … I really knew … what was truth and what was not.

My life was ever changed from that moment. From that  moment to this moment I have tried always to live by the Spirit as defined by my own experience in direct application of the Moroni Promises well-known to Mormons. I have always acknowledged and made a response to (sometimes in accordance with and very infrequently out of harmony with with) the promptings of the Spirit.

It seems like many who know me now would find my paragraph above as extremely hard to believe based on my lack of harmony with the religious basis of my culture, no matter that I am a product of the faith and courage of my society and try to reflect both in my life’s decisions to this day.

One of the hard lessons I’ve had to learn in my life is that neither I nor anyone else can control the messages that I or they intentionally or unconsciously declare – verbally or with body language and mannerisms. How my “messages” are received and internalized is not mine to govern, manage or even rework once revealed… nor are anyone else’s.”

“I have paid dearly for assuming otherwise in my own life … but once out of the bag … the cat will always quickly multiply itself and the one thing you can’t manage is a herd of cats.

Let me paraphrase what to me seems the unconscious thinking and assumptions that are expressed by words and actions of many with whom I am acquainted and with whom I have disagreed about what constitutes the definition of what it means to be religious.

Must our personal spirituality be approached and experienced as if there were only one way to experience God?

One of the many words used in attempts to describe approaches to religion in general (and Christianity in our particulars as Mormons) is that of fundamentalism.  There are millions of religious believers who take a fundamentalist approach to their practice of religion. One can make the case that the term “fundamentalism”, applied in a general way, reflects the predominant way of thinking and perceiving life with a majority of Mormons.

Young Joseph did not invent these notions and assumptions. They were in place before he went to ask God about them. These assumptions were biblical to be sure. They were also driven by the long term Christian assumptions of the theologies created mostly by the Roman Church fathers during the rise of the Catholic Church. These were theological ideas; not verifiable nor otherwise proven absolutes about the reality of the cosmos in spiritual terms.

On testimony: “I testify that …”

As I grew to maturity I was taught as a young missionary and in leadership training that bearing of testimony amounted in fact to the equivalent of painting the person to whom a testimony is borne into a moral corner.

Put in another way, …

“If that of which I testified is not true, then the morally honest listener is obligated to discover that untruthfulness as a protection against being misled.”

Either way, the listener is forced from that moral corner to ask God whether or not the LDS gospel is true; whether or not the LDS gospel is something by which, now that the testimony has been borne, God will use as a basis of holding the hearer accountable for eternity.

It’s a neat way to ambush listeners and challenge them to do what you want them to do. However, it only works under one condition:

You and the listener must be mutually agreed on a spiritual cosmology and spirit world that is absolutely the way the you – testimony bearer – see it.

If the listener does not see things in the same way, there will be no awareness of a moral obligation to test the testifier’s assertion. It is not unlike a baker insisting he has the perfect recipe for brownies to someone who does not eat brownies. The obvious response to such assertions about baking or religion are the same:

“Yeah … So?”

I learned that I cannot warn or exhort anyone else about the consequences of ignoring or disbelieving my testimony unless that person has bought into a mentally-constructed reality identical to my own; in which there is genuine acceptance of the idea of and existence of “The Truth” in the form taught by Mormonism.

We must address our personal cosmic vision first and foremost. We need to understand the assumptions we have made as we internally constructed our definition of both reality and, if we are spiritually inclined, the spiritual world.

Let’s take a moment to ponder our spiritual cosmic vision.In a very powerful subconscious way, those who tend to a legalistic or performance-based belief system do so with an internal image of a reality where God “is”, where Jesus “is” and to many, where Satan “is” or “wants to rule.”

From the Judeo-Christian perspective which includes Mormonism,  such in a way is a religion-driven imperial reality that serves as the context for how we combine our mortal practice of religion with our understanding of God and Jesus.Although for all or most Christians who accept that the realm of God truly exists, we do not all agree on what that existence means or how it impacts our lives.

For many Christians, the spirit world exists in another dimension and interacts with our own world in supernatural ways.This is consistent with a view of a purely supernatural, all-wise, all-knowing and almighty God who sometimes intervenes in the affairs of mortals in dramatic or not-so-dramatic ways. These believing Christians easily accept and live according to the idea of an invisible Jesus/God personage who is vitally invested in human life and directs forces of good against the other supernatural power and source of evil, Satan.

It’s an imperial kingdom of god.Other believing Christians do not see the supernatural Jesus/God as a personage who exists “somewhere else” and as someone outside the sphere of mortal perception and who communicates spiritually from a distance through the Holy Spirit.

Taking a cue from Jesus’ words, “The kingdom of God is within you,” they have a sense of God being omnipresent and an on-going constancy in which the Holy Spirit is an uninterrupted and steady influence toward good works and a desire to live, for example, the Golden Rule.

On the one hand there are people who talk about spiritual warfare, evoking images of the spirit world as some sort of zone of conflict in which Satan and God operate simultaneously for and against human life.On the other hand, others see Satan more as a conceptual part of their attempts to get a grasp on the idea of the existence of evil. Evil for them is not something we are tempted to do by a supernatural Satan. It is more an active part of life that serves as a kind of resistance or counter force against our intention or tendency to behave in an independent manner – acting in a ways that reflect the “goodness” way that Jesus wants us to be.

A similar controversy exists between biblical literalists and non-literalists regarding God as the “Boss of the Universe” who is commanding humans to behavior based purely on obedience and morality.Non-literalists find it logical to accept the idea of a non-judgmental God who fully encourages positive human behavior as a consequence of total agency.One version is imperial and the other a more accurate reflection of God giving agency to man without threats or promises of reprisals.

To literalists, Satan becomes the direct opposite and yet needful counter to the goodness and righteous-requiring Commander-God. Satan is a supernatural reality who tempts mortals to sins of of both commission and of omission.

To non-literalists Satan represents among other things the natural mortal tendency to self-focused, self-interested acts that disregard the good of anyone else. In this regard concepts of laziness, selfishness, arrogance and intolerance, for example, represent an awareness of evil and its impact on their actions.

Often one hears oft-repeated stereotypes among believers that non-believers get that way because of laziness (for example, not praying hard enough), selfishness-arrogance-intolerance (refusing to submit and in effect elevating one’s will above a God who requires subordination and unquestioned obedience); all of which are the “fault” of the doubter and never the fault of the society or its faithful.

Our internal imaginative interpretation of reality is always up, always running and the curtains of our internal stage are always pulled back as we “look and see.”For those such as I most of our internal religious constructs are inherited. They were taught to us in an absence of encouraged critical thinking.To the degree that we were taught by the example of Joseph Smith and the words of Brigham Young about his being fearful the members would not pray about what he preached, we were also taught the Moroni Promises method.

But as a tool in the LDS Church, we were also given the what-to-pray-about along with the what-the-answer-will-look-like. This in effect attempts to follow the prayer model. However, there’s often an attempt to intercept any urge to take the Promises literally when doing so might result in the asking of the “wrong” questions or asking in such a way as to endanger the institutionally defined testimony. (I have frequently sat in meetings and classes where a teacher or speaker emphasized the importance of “asking the right questions.”)

Such did not work for me. To me that meant that in my own honest and sincere way, coupled with the teaching from D&C Section nine about studying things out in one’s mind and feeling good and truthful or a stupor of thought, the Moroni Promises would always work.

That personal belief allowed me to soar above both the legalistic performance-based religious approach as well as the open-ended so-called cafeteria-pick-your-own-beliefs model.

The bottom line with the Moroni Promises as a way (method) of coming to know and commune with the Divine is that such a method is not subject to authorized approval or even worse, a basis of personal worthiness without which the Divine will not answer my prayers.In the very way the Book of Mormon and  Joseph Smith promises,  answers to my prayers came without conditions.I learned and came to understand such things as a young, unsure and frightened brand new missionary. I later learned that Joseph had described what I thought I had invented for myself out of necessity back then:

“A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.) those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.” – from the Church website: Teachings: Joseph Smith Chapter 10, Prayer and Personal Revelation

I can truthfully bear testimony to what I have written.The Moroni Promises work for all of us in that way.We are not obligated to use the Moroni Promises, will not be under condemnation for not doing so and the Lord will not withhold blessings for our failing to do so.

Essay: There is a Mormon Alternative to the True-Churchiness of it All

reform mormonism

If Reform Mormons ever form a Mormon Congregation in this area, I’ll go.

Here’s why.

The comparative below includes quotes from the Reform Mormonism website

Regarding Literalism

LDS narrative tends to teach and utilize scripture in a literal way that is not that different from the Chicago Statement on Biblical Inerrancy beloved of most Evangelical Literalists. The Church encourages members to take a literal approach to scripture, religious history, sociology, and theological concepts.

Reform Mormonism does not take a literal approach to scripture, myth, or theological concepts. Our belief is that literalism tends to make continued exploration more difficult, thereby slowing progression. We examine scripture, myth and theological concepts for knowledge that can enhance our progression through life, and understanding of our lives.”

Regarding Authority

LDS narrative insists that authority is necessary, sanctioned by Heavenly Father and instituted by Jesus Christ. Authority is something that must be passed on formally by calling, ordination and setting apart. In addition, “keys” are connected to authority and separately defined as an additional complexity in the authority structure system of the Church. Keys seem to be one of the principal echelon-separation concepts that creates hierarchy within the Church.

Reform Mormonism take a more Gnostic approach to authority; that authority already rests within the individual, and that authority as it is instituted in the hierarchies of religious organizations is for the purposes of the organization, not the purposes of God. In Reform Mormonism, ordination is used as a ritual to aide in mutual understanding of a role. No one ‘gives’ you authority from God – you already have it. Reform Mormons tend to be skeptical of people who claim they have more authority than another. ”

Regarding Obedience

LDS narrative functions with obedience as the “first law of the gospel.” God and Christ are emotionally portrayed and perceived not unlike “Masters and Commanders” who equate obedience to righteousness as realities.

The narrative functions entirely on an equation that looks like this:
Obedience + Worthiness = LDS Spirituality and leads to —–> blessings.

This sort of obedience is typical of the notion of performance-based religion. 

Obedience literally is tied to specific laws, policies and ritually-driven covenants/promises. Rewards (blessings) are predicated on obedience and the LDS version of Divinity makes no bones about having no promise if obedience is lacking. Obedience includes an unquestioning fealty to the declarations made by Church leaders (see Authority)

Reform Mormonism does not accept the concept that God has instituted or administers a law/reward system, and views the existing systems as man-made attempts to guide people into better ways of living (although, in many cases, the arbitrary nature of the selected laws can create living conditions much worse than intended or would have naturally resulted.) In most cases where laws, rules, sin, and absolution are involved in religious teachings, we often find that the purpose is to create followers and maintain a power structure.”

Regarding Morality and Accountability

LDS narrative seems obsessed on “morality” and has come up with its own definition of things its members should do in order to be seen within the Church and by Divinity as “righteous” (another word for “moral.”)

More rashly and invasively, the LDS seem to see morality as including a rigid and judgmental sexual more with its own specific “laws,” procedures and policies regarding what is to be done about broken sexual mores.

How good (moral) must LDS members be?

Reform Mormonism believe in living moral and accountable lives, but does not subscribe to the idea of “morality” as merely a sexual code. To Reform Mormons, moral behavior is when an individual acts in harmony with their moral construct; the building of one’s moral construct is one of the purposes of life, and is different for each individual, based upon their progression. Reform Mormons also believe in living accountably; that is, we accept the consequences of our actions. We don’t believe in offloading the consequences of our behaviors on other people.”

Regarding Revelation

LDS narrative proposes a God who reveals stuff to Church and members. Lip service is given to personal revelation from God via the Holy Ghost (and based mostly on personal worthiness as a prerequisite) directly to an individual. God only talks to worthy mortals based on each mortal’s life. In addition, if the mortal has accepted a calling within true-churchiness there is a promise of personal revelation specifically limited to the individual’s areas of responsibility as defined by True-Churchiness.

Then there is revelation from The Lord Jesus Christ to the authority-validated leadership of the Church. This is the revelation that is more implied than actually occurs, is seen or publicized. In the olden days, the Lord Jesus Christ was perceived as essentially in constant revelatory and commanding contact with Joseph Smith. Nowadays there is not too much prophesying, seeing and revelating. The standard as proposed and propounded by the True-Church Hierarchy is that revelation to Church and members is mostly a matter of warm or  positive feelings that contrast with a stupor of thought that might be a sign of the Adversary’s influence.

Another way to express the chain of spiritual connection between an individual member and God is implied to look like this:

Area Presidents
Stake Presidents

Reform Mormonism believes in revelation as the opportunity to commune with God, and for most Reform Mormons, this is an internal endeavor. It can occur in a variety of ways. It is highly personal, and is initiated, understood, and improved throughout one’s life by the knowledge one acquires by making decisions and dealing with the consequences. Revelation is not limited or restricted based on a hierarchy or concepts such as “worthiness.” The goal of this communion is increased wisdom. ”

Reform Mormons


On History and Tradition

LDS narratives lay claim to its modern history and offers a narrative consistent with the literal-mindedness of its true-church claim. True-Churchiness then quite casually co-opts membership historical narratives and personal stories as emblematic of the true-churchiness-of-it-all. Anyone who has visited, for example, Martin’s Cove, will be presented with an official Church version of an actual historical event – complete with all the faith-born implications. There is a pointed avoidance of any sense of leadership revelation and decision-making as contributory to human suffering and tragedy.

The more famous LDS tragedies in Missouri and Illinois are treated in a proprietary way that tolerates very little objective research and assessment of all that happened. The narratives almost by definition must support the true-church claims even in the face of recorded and journaled history. True-churchiness proposes the idea that intellectual/academic inquiry ought to be discouraged in that it may be “non-faith affirming” activity which lies outside the purview of control or how it might be managed  “Authority.”

Reform Mormonism shares the modern history of Mormonism. Though not as socially structured as the LDS church, we have our own routines and myths. Our rituals are designed for personal edification and progression, built upon Mormon tradition, and are not compulsory or viewed as required insofar as God or our progression are concerned. We view all historical and intellectual inquiry as desirable and welcome. We believe faith is enhanced by a full exploration of truths from all sources. We believe that all facts and theories are valuable, and deserving of examination.”

Regarding Salvation and Exaltation

Theology is more or less mortal speculation about imagined realities and natural events that are based on nothing but imaginative interpretation of physical and mystical manifestations.

LDS narratives insists on literal acceptance of its theology, claiming, for example that God has instituted a grand design – a Plan of Salvation, if  you will.  The plan is a concoction of vague ideas and notions that have little basis in reality and a lot of basis in imaginative mortal guesswork. By its own vagueness, the Plan of Salvation is as complex as one would like it to be; full of ecclesiastical and theological guesswork in order to create a useable platform  for the array of shallow platitudes  presented in the Church’s correlated lesson manuals.

As the Reform Mormon website puts it,

“The Plan (of Salvation) includes the concept of eternal progression, which is the idea that there is a part of human beings that has always existed and will continue to exist forever (beyond time.) Most LDS adherence to laws is based upon the concept that while ‘salvation’ (existence beyond this life) is granted to everyone, ‘exaltation’ (the opportunity to become as God is now) is granted only to those who have obeyed a variety of laws. Ultimately, there are six different places one could wind up in the afterlife.”

Reform Mormonism believes in the concepts of eternity (beyond time) and eternal progression (we have always existed, and we will always exist.) We believe that there are several purposes for existence on this earth, and that one of the primary purposes is to gain knowledge; we value the idea of knowledge acquisition because we believe it enhances our current experience and our attempts to progress, and that the process of learning is training ground for further progression after this life. We believe that many people squander their opportunity to gather knowledge in this life, to their detriment. We believe that progression is an unstoppable force, but that many things in life can slow it down, so we try to avoid those things. We don’t believe in convoluted progression systems with multiple heavens, viewing the various ones that exist as people’s attempts to reconcile a variety of scripture taken too literally.”

Regarding Family

LDS narratives have formally and publicly come out in support of the fundamentalist and politically right wing American religious view. The formal alignment is portrayed in the true church’s Proclamation on the Family.

Families are prioritized and valued in the true church, but with fundamentalist definitions rigidly implied as being the only way God respects family relationship. In addition, true-churchiness does not hesitate to propose that efforts to promote feminism, homosexuality and gay marriage are not appreciated or valued highly by God because the are considered destructive to the ideal true-church family.

Church narrative reveal as little as possible to talk about expending church funds on political processes designed to oppose family relationships that fall outside the “divine” injunction of the Proclamation on the Family.

In addition LDS authorities insist that all the families created but who lack the promise and covenant of eternal marriage as sealed by Authority, will not endure beyond mortal life. This circumstance is in fact considered to be the way God wants it: no eternally authorized marriage = no surviving relationship after death. That’s all there is.

Reform Mormonism considers the family to be the basic building-block of society. We view non-traditional families with the same importance as traditional ones, and within our rituals consecrate a wide variety of familiar structures. We do not view feminism and homosexuality as anathema to families; indeed, most families already contain these elements, and failure to recognize this creates hatred and animosity where none need exist. We view political activity by religious institutions valid insofar as their attempts to remain viable and legitimate within society are concerned; we do not condone or support Church-based political activity designed to influence laws outside of this concern. We view most political activity of the LDS church designed to influence discrimination against women and homosexuals as extremely misguided and damaging to families and society.”

Regarding Truth

“Truth” is the founding fatherhood of true-churchiness.

LDS narratives teach or implies that “We have ALL the truth. We are the one true church on the face of the Earth. Every other church has some truth and good people therein but they don’t have ALL the truth which we alone have.”

Frequently (on a monthly basis in Testimony meeting) with an almost unconscious casualness, you will hear a well-meaning soul stand and publicly express feeling sorry for those in other churches (or merely other humans unchurched or otherwise) who do not have the truth that exists in the true church. Awareness of the ignorant arrogance of such a statement (which I’ve heard repeatedly made in the presence of non-members and/or “investigators”) seems to be beyond the sensitivity of the earnest bearer of testimony in that moment.

The true-church calling of God to carry that truth throughout the world assumes that eventually the entire world and the entire dead world will have heard of the true-church Plan of Salvation and that once accomplished, everything will be “fair and balanced.” Then Jesus can come back to judge the righteous and the wicked – dead or alive.

Reform Mormonism considers truth to be an assessment of things as they are at a given moment in time. Truth is individually understood, not provided from a Church, and as such, declaration of another individual’s religious pursuits as invalid, incomplete, or untrue, is ridiculous. Diversity within religious pursuit offers a variety of individual progression opportunities (new knowledge) that exist only due to that diversity; conversion of all individuals to a singular religious view and approach would suggest the ultimate destruction or elimination of other views, and as such, acts as a barrier to knowledge acquisition.

We value all of the religions of the world, including the LDS, and seek to explore and learn from the mysteries and knowledge they each contain, but we do not view any one church as completely true or more true than another. We do not seek the conversion of everyone to our point of view. Therefore, we do not conduct proxy ordinances for the deceased (although we do repeat ritual in the interest of the personal edification of the living.) We tend to be skeptical of anyone or anything that claims to have a greater understanding of the truth than anyone else.”

Regarding Membership in Good Standing

LDS narratives do not separate theology, doctrine and ordinance as superior to  policy and procedure. That is to say, the true church does not contain within its walls the true gospel. The true church IS part and parcel of the true gospel. They are not separate in any important sense. Fealty to the true church is the same as obedience to the laws and ordinances of the gospel. Non-fealty to the true church is the same as disobedience to God in the form of not living the gospel.

In that regard with all that hierarchy of command, control and correlation, there can be little toleration in the true church of dissent, disagreement and conflict in any public venue. Such are punishable offenses. Disciplinary action is possible whenever public discourse is offered about doctrines or theology not approved by the true church. Speaker-outers are at risk for some form of rebuke or censure that revolves mostly around the temporary suspension of disfellowshipment or the castigation of being purged or cast out through excommunication.

Church discipline is the sword held over the heads of members as a principal part of micro-management of church-perceived errant member behavior or out and out threats to church integrity and narrative. The emotional reaction to drastic discipline may very well be internal trauma about being cut-off from not only the Church, but from exaltation, and connection to God.

Reform Mormonism views the Church as an entity distinct from one’s philosophy and theology. While the LDS organization is very “top-down,” similar to a business organizational chart, the Reform Mormon approach is “bottom-up,” with no controlling hierarchy. We believe any church organization should be organized for the specific purpose of supporting the individual in their quest for progression enhancement; as such, Reform Mormonism does not posses the ability (or desire) to conduct disciplinary actions. One leaves Reform Mormonism when one chooses to leave it; it is not up to the Church to make this decision. One’s connection to God is influenced by each individual’s progression; separation from God is illusory; control of one’s destiny is not in the hands of an organization, and we encourage everyone to resist mentally handing it over to an organization of any kind.”

LDS narratives emphasize a spoken or implied  proselyting challenge:

“Once you have heard our message, we challenge you to pray and ask God if it is true. God will make the truth known to you and you will feel it inside.”

Not a bad challenge if limited to the single act described above. However, True-Churchiness takes the position that if you prayed to God and God made you to know something other than the truth the true-church espouses, then you didn’t receive it from God, but from some other source. In other words, the true church has the only truth that God will reveal to anybody.


As I grew older and began to dissent, one of the admonishments I received was that I should refrain from questioning the true church version of the  gospel of Christ. By questioning, I might be influencing others of less spiritual strength and causing them to lose their faith.

This never made sense to me as my own spiritual strength was something given me from God, not loaned to me by someone else inside or outside any church. It is also important that I do not portray myself as a wiser authority on God than anyone else.

The idea that I have power in and of myself to overrule God’s influence in the life of someone else belittles God. As persons of faith, perhaps our faith is most tested when we are tempted to not trust God’s processes.

Like overbearing and over-protective parents, do we hover around someone else thinking we know more about what is spiritually best for them than God?

Are we then failing to trust that God is at the helm?

This is not license to move about testing God by presuming to speak for Him and insert ourselves in between God and another soul. It also is not license to willfully decry the spirituality of anyone else as not equal to our own – AND – if we are not persons of faith, it is not license to go about tearing down religious attitudes in others.

For if we are not persons of faith, then why would we struggle to attack something we ourselves do not believe exists?

There are many Christians who are quite content to live in the simplest arenas of belief – who feel no need for deeper spiritual and mystical experience and have no hunger to come any closer to God than they are right now.

There are others who are so secure and established in a fixed and unchanging spiritual mode, that they truly are afraid of really exploring and testing what they really believe. In some cases, people like this will be critical if they encounter explorers, questioners and testers who are on a quest to come to know God as God knows them – in a highly personal and spiritual context.

Traditional formulas full of shoulds and should-nots are like paved roads.

There is much to see from the road, but you never know what meadows and mountains exist if you do not step off the road and make your own trail into a wilderness of opportunity.

Call me a Reform Mormon


On Repair and Reconcile


The Price of Harmony

Pain cracks the shell  you have smugly constructed
to guard understanding by which you’ve conducted
your life, with pretending you’re safe and serene —
secure in belief that you’ve already seen

what’s important in life that you must needs retain
so to gather yourself back to heaven again.
But pain is your signal — there’s more to be known
and the harvest continues of all that’s been sown.

Awareness in thinking there’s something askew
that leaves balance unsettled — so having no clue
your discomfort drives words from your lips seeking sound
because silence is agony when doubt hangs around.

A doubt buzzes round tuning into the rot
on the hairline that wedges your armor of thought.
You cease to feel peaceful, secure and content
while serenity’s curtain has cruelly been rent.

No longer is confidence led by conviction
cause doubt brings up worry to find where a fiction
has laid undiscovered but thought to be real
til conflict comes forth with a challenge so real.

A soul you have treasured has failed to agree
with your mighty conclusions of all life must be.
The failure of harmony shakes where you stand
on the putrified pedestal built by your hand

with a naive assumption you’ve nourished so well
that all that’s important is just yours to tell.
When hearing is called for temptation is great
to ignore what’s to hear cause your pride won’t abate

and to shut up your voice feels like humbling pie
with the crack in your armour expanding the lie
that you’ve carried so long it’s become more your king
than the honor of wisdom with which you might sing.

Resist the temptation to speak if you will
and I promise you’ll climb higher up on the hill
where the view is harmonious and lovely to share
with the loved ones whose spirit was willing to dare

to confront your opinion with one of their own
that reveals what your smugness could never have known.
Pain cracks the shell of what you thought you knew,
to preserve all the goodness that stays in your view

of yourself as a being of worth and regard
when a time of revealing is shaming and hard
to accept with a feeling that all is still right
and you’ll sleep with contentment when on comes the night.

©Arthur Ruger, 2007