The joys of having both an anonymous blog and a public blog are that when you post on the anonymous blog it's an automatic clue that it's gonna be the stuff I don't want certain people to see. I miss the days of complete and total anonymity, though, because then I was free to write ABSOLUTELY anything I felt with not a single thought for who would think what or why. But alas, whatevs.
So this last Sunday I went home for dinner with my parents and two younger sisters, as I do each Sunday. I was feeling sick, so I took a little nap. I awoke from my nap to find that everyone had let except for one of my sisters, who was also sleeping, and my mom, who was sitting at the computer next to me. After I woke up she asked me what I believe, and thus ensued a difficult conversation. There's one part in particular that I want to talk about. She said that now that I disagree with the church on so many fundamental issues, she feels like we can't have as close of a connection and that there is something missing in our relationship. At first I was like "yeah...that sucks." But then I started thinking about it, and I got kind of frustrated.
Because Mormonism often replaces relationships, I think. Instead of knowing about what was actually the deepest concerns of my heart, my parents for years were most concerned with whether or not I was reading my scriptures, saying my prayers, and paying my tithing. I know that this came from genuine love based on their understanding of the world, but I can't help but feeling that all of those church things were a giant red herring that kept them from loving me. And now that I'm finally outside of my gay doubter's closet and the devout son they always knew is gone, I feel like they don't know how to have a real-person relationship with me. Because all of their relationships are framed around the church.
And what I guess that means is that I should be patient and have empathy. But it does get frustrating, too.
The Uncarved Block
Tuesday, September 24, 2013
Monday, July 8, 2013
the ramblings of one who ought to be sleeping--also, updates on my life
It's 12:51 am, and I should be sleeping, but I tried and couldn't, and so I thought...hey, haven't blogged in awhile, so why not now?
If you haven't noticed, I go through phases with blogging, where I blog a lot of personal stuff...and then stop...and then blog a lot of thoughts/ideas/research, and then stop. Just an observation.
Ummm...so a little while back a friend posted this link on my Facebook wall to a story about a gay couple getting voted the cutest couple at their high school and commented about how it's proof that the world is getting better. Like two seconds ago my former mission president liked the post... ummm....what is that supposed to mean?
Okay, so I've been in Beijing for the summer doing an internship, and it has been quite the experience. Last time I came to China, as anyone who has followed my blog would know, was a... difficult experience to say the least (notice how the word "experience" lines up on the top and second lines...) (also notice how radically different my writing style is when I'm tired...) (upon further inspection, it only lines up in the draft, and not the actual post. Y'all missed out on some serious word synchronizing).The first night I was here this time I had this powerful feeling that I was in the right place at the right time, and I feel like that has proven true. Three things that have happened this summer that have been interesting/cool/thought provoking:
1) Wasn't planning on being active in the church this summer, until my housing completely fell through and church was the only place I knew I could go to find a place to stay at the drop of a hat. Ended up meeting my favorite family...like...ever. Seriously. They're so freaking great. And their daughter is SO great. We started dating... JOKES. Still gay. But if I was straight, oh if I was straight... awkward. Ha ha. Anyway, so I came out to her... or rather, she added me as a friend on facebook and found my public blog and then I talked to her about it later, and she is SO liberal on the subject despite being very active. Needless to say, she's become a great friend. I also befriended a few recent converts that are YSA, and it's been really interesting and has given me a new perspective on things with the church. It's reminded me how very deeply I love the church and feel connected to the people and the spirituality involved in it. Still don't think it's what it claims to be. Still have HUGE issues with most of it... but I like the hymns :) And the people. And oh me oh my are there some attractive specimens that find their way into the doors. Again, that's the lack of sleep talking.
2) So two of my fellow interns are gay. They have been great, and the most incredible thing has been to be surrounded by people who do not care one single bit what your sexual orientation may or may not be. It's really opened my eyes to an entire world outside of Utah and outside of Mormonism that is... dare I say it? Better? I kind of almost feel like a refugee of sorts. But it's not in every way. It's definitely less stressful. But it's not home. Gasp. I just realized that pain and stress is an integral part of home! Did I just stumble upon something profound?
3) So I my dearest friend came also to China, but stayed in a different city than myself, and by a freak accident of the sort I tend to label "providence," she ended up living with a gay Mormon who was following my blog. We all met together at a YSA conference and then I went up last weekend to visit the two, and we had a marvelous time. It's been really great getting to know him and seeing yet another gay Mormon perspective. Thoughts: a) I really like to order and number my thoughts. b) coincidences can be incredible things. c) I'm leaning more towards believing that God is somehow involved in all of this. d) assuming God is real, what does he want from me? What, I ask you? WHAT!? e) as a friend once said while under the influence of alcohol at a poolside in Hawaii, "you can't throw a stone without hitting a gay Mormon." Indeed, stones thrown in China could possibly hit either of the two of us. (On an aside, if there are any other gay Mormons in China out there reading this, contact us! Though I doubt it.) It's been interesting getting to know him and learning about his story, and it's taught me that even within the small confines of gay Mormondom, everyone's story is different and equally valid. It also reinforced to me just how wrong the Mormon system of sexuality and dealing with sexual minorities is. Wrong past the point of deserving to be rebelled against.
Dear Mormon System of Sexuality and Dealing with Sexual Minorities:
I rebel against you,
Emphatically,
Me. (feel free to contact me with questions should any arise as to the particular nature of my rebellion)
Hopefully they got the message.
A few more thoughts I've been thinking:
Tonight as I was walking home from a trivia night with friends, it was raining, and my shoes, which had only just dried from the last deluge, once again found themselves becoming soaked with the muddy, disgusting waters that seem to rise in a heartbeat at the slightest threat of rain from the ill-designed and ill-cared for streets of Beijing. I was feeling quite miserable when I suddenly noticed the beauty of the fog and the trees and had a thought occur to me... each moment is filled with reasons to be angry at the world, and each moment is also filled with reasons to be at peace. It's up to me which ones I look at.
Damn you, elusive specter of tranquility, I choose the anger. Wet shoes deserve nothing but fury.
And fury is also deserved by the idiots who thought it was a good idea to not pave the road to my house, leaving me with no choice but to traverse daily through the mud so that I can return to my hovel where I can't even sleep.
Well that was a positive thought turned wrong...
Ha ha. Sometimes I wish I could just record these blog posts instead of writing them so that people could here the voice in my head that comes out as I write... Oh how dearly I hope that sarcasm translates over text.
Another thought. Why do I care? Seriously, though. Why do I insist on caring? Who cares if my shoes are wet or if I have to walk through mud on the way back to my house? Who cares if I'm gay? Who cares if when it comes to the church I'm like a hopeless addict who wants nothing more than to quit but can't control the habits that keep him from descending into an environment that has proved to be little else than harmful to his sanity? And who cares if I'm rambling, exhausted, and ought to be sleeping? I often tell myself that I'd be better off dancing through life as if nothing mattered but knowing nothing matters.
But then a little part of me rebels, and screams out that things do matter, and that I matter, and that life matters. And maybe that's just dear Eckhart's worst enemy, the ego, trying to rob me of my zen paradise where things neither matter nor don't matter, but simply exist in a state beyond descriptions. Or maybe it's "intimations of immortality" whispering to me that I'm from elsewhere and come trailing clouds of glory on my walk through life. Maybe it's the Holy Ghost. Who knows--but it exists and happily plays its role of keeping me from becoming the subject of a Russian novel.
I'm going to close this most random of posts with one of my favorite quotes of the last few months:
"The bad news is that you're falling through the air with no parachute and nothing to hold on to. The good news is, there is no ground."
Can't remember who said it and I'm not going to bother to look it up.
Now I'm off to sleep...and perchance to dream...
Friday, May 31, 2013
A
History of Fire:
The
Sin of Sodom and an Exploration of Goodness
I remember vividly the first time I heard the story of Sodom and
Gomorrah. I was sitting on a wooden chair in the primary room of a chapel in
St. George. One of my friends had been asked to prepare a brief talk that week
to share with the primary and had brought an illustrated book of the story of
Lot and his family to read out loud to the rest of us, showing us the colorful
pictures inside as he did. The part that struck me most was the very end when
Lot’s wife, overcome with sorrow, looks back at the city and is transformed
into a pillar of salt. In the book there was a picture of a family on a hill
walking away from the city in the background, leaving behind what looked like a
mound of white sand.
Whenever I heard about Sodom and Gomorrah I couldn’t help picturing Lot’s
wife turning back to look at the burning city; the illustration of its flames
from my friend’s book burned in my mind. It wasn’t until a few years later I
learned that the great sin that had incurred the fires of heaven to reign mercilessly
on the two cities was the sin of homosexuality, one which had been known for
hundreds of years as the sin of Sodom, or “sodomy.” In fact, it was encased in
this parlance that homosexuality was first mentioned in an LDS General
Conference in 1897 when George Q. Cannon asked of sodomy,
How can this be stopped? Not while those who have
knowledge of these filthy crimes exist. The only way, according to all that I
can understand as the word of God, is for the Lord to wipe them out, that there
will be none left to perpetuate the knowledge of these dreadful practices among
the children of men.[1]
Reading this, one cannot help but feel that Elder Cannon was
unacquainted with the history of the fire of Sodom. He couldn’t have known of
history’s brutalities towards gay men, how many times those in power had tried to “wipe them out,” or how
many more times they would.
In his essay “Self-reliance,” Ralph Waldo Emerson wrote that “he who
would gather immortal palms must not be hindered by the name of goodness, but
must explore if it be goodness.” The story of Sodom and Gomorrah and the
history of its use to justify atrocities against gay people forces us to do
just what Emerson advocates—to truly question our definitions of good and evil
and be sure to assign the right labels to the right actions. We too often allow
attitudes formed by cultural history and institutionalized prejudices to shape our
definitions of good and evil rather than engaging in a true exploration of
goodness.
“Sodomy” first gained popularity as a word to describe homosexual acts
in the fourteenth and fifteenth centuries,[2]
but growing condemnation of homosexual relationships began nearly a thousand
years earlier in the fourth and fifth centuries AD as the first laws
prohibiting homosexual acts were enacted in the Roman Empire.[3]
Despite these laws and a growing cultural distaste for homosexuality, gay
literature and homosexual relationships continued in Medieval Europe. In times
of difficulty, however, gay people were rounded up with Jews as the scapegoats
for disaster, and were often burned or driven out. (To apply the term “gay” to
people of the past is perhaps an anachronism, but I use it for conversational
convenience as well as modern applicability.)
During the Inquisition the story of Sodom began to be used in more
abundance as justification for the harsh treatment of gay people. Peter
Canisius, a leading Jesuit intellectual of the late 16th century updated
Aquinas’s teachings on the morality of homosexuality in his Catechism with an inclusion of the story
of Sodom and Gomorrah, warning that men “should not deal carnally” with each
other “because it was an abomination” that would be met with the same fate as
the men of Sodom.[4] Tragically,
in the absence of God’s punishments, the men of the Inquisition seemed to be
determined to enact this fiery fate themselves. It was as “sodomites” that gay
Chinese couples were rounded up by Jesuit priests in the Philippines in 1588
and put to death for practicing marriage among gay men. These executions, to
the Chinese, were an attack on the traditional family. The inhabitants of the
Fujian Province area in China who made up the primary Chinese population in the
Philippines at the time had long practiced gay marriage, and gay couples would
often together raise children of their own.[5]
During his 1581 visit to Rome, Montaigne noted that a few years previously several
marriages had been celebrated between men in the church of St. John and that
the couples “went to bed and lived together” for quite a while before being
burned at the stake.[6] Jesuit
fathers leading missions in China and Japan repeatedly condemned those kingdoms
for their open acceptance of the “sin of Sodom,” and men were burned as “sodomizers”
throughout Christendom.[7]
And so with that same fate of the vivid fire painted on the pages of my
friend’s book, the lives of countless gay men were brought, burning, to a
brutal end, and as Lot’s wife was turned to salt when she looked back to mourn
Sodom’s fate, so the sympathizers of “sodomizers” were equally condemned.[8]
The sin of Sodom also began to be used as an explanation for the
downfall of past empires. The fires of
Pompeii were said to be a punishment for rampant homosexuality, and Rome itself
was said to have fallen because of its lax moral attitudes and open acceptance
of gay relationships. This same argument was echoed by George Q. Cannon in his
1897 conference address when he said that the “crime” of sodomy “was practiced
by the nations of old, and caused God to command their destruction and
extirpation.” This argument has continually been mentioned by LDS church leaders
in the last century, and survives to this day. In fact, an article was just published
on October 15, 2012 in the USU Statesman in which the author once again
repeated the age-old and still-ridiculous claim that the Roman Empire fell
because of its open acceptance of homosexual relationships.
In reality, the last few
centuries of the Roman Empire experienced a dramatic decline in the publication
of gay literature, the popularity of gay relationships, and witnessed the Empire’s
first laws passed against gay relationships.[9]
If correlation equates with the will of God, then it could be much more persuasively
argued that the rampant praise of gay relationships in the first two centuries
of the empire’s founding and the repeated occurrence of gay marriages[10]
caused God to give a long life to the empire until the Romans angered God by removing
legal sanction from the intimate relationship of those of the same gender.
Clearly Sodom’s sin provides no explanatory power at all to the rise
and fall of nations.
As we know, the Inquisition period did not end the dealing of death to
gay men and women. It is often forgotten that the tradition of a common fate between
gay men and Jews was continued into the twentieth century as over 100,000
homosexuals were imprisoned alongside the countless Jews that met their end in
the concentration camps of Nazi Germany.
A history such as this leaves one pondering the true nature of sin and exploring
what it truly means to be good. It seems quite apparent to the modern reader
that the fiery inferno imposed upon “sodomites” in the past millennium is by
far the greater sin. This brings us to the ultimate question we must ask of the
story of Lot’s family and their encounter with angels, fire, and pillars of
salt.
What, exactly, was Sodom’s sin?
The reason that Sodom has so long been associated with homosexuality is
because after the angels came to Lot and his family, the men of Sodom demanded
the strangers to be brought out “that they might know them.” Of the 943 times that this Hebrew verb for “to know” is
used in the Old Testament, only 10 of them are used as a euphemism for physical
intimacy.[11]
None of them refer to homosexual acts. Overwhelming evidence points that the
story of Sodom is not referring to sexuality at all.
There are numerous references to Sodom and its fate later in both the
Old and New Testaments, and not a single of them mentions anything to do with
homosexuality. That Sodom becomes a clear symbol for abhorrent wickedness is
clear,[12]
but both later scriptures and centuries of interpretation preceding the
Inquisition point to an alternative definition of Sodom’s sin, and thus a
different definition of what it is to be wicked.
Christ connected the sin of Sodom with the sin of inhospitality when he
taught that “whosoever shall not receive you, nor hear your words, when ye
depart out of that house or city, shake off the dust of your feet. Verily I say
unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the
day of judgment than for that city.”[13]
In the book of Ezekiel the sins of Sodom are listed when God announces that “Behold,
this was the iniquity of… Sodom, pride, fullness of bread… neither did she
strengthen the hand of the poor and the needy.”[14]
This proclamation supposedly by God himself concerning the sins of Sodom
written by the hand of an ancient author much more intimately acquainted with
the story than any of us today mentions nothing of homosexuality, but rather
lists sins whose most distinguished attribute seems to be the failure to love.
Centuries of rabbinical tradition and Christian interpretation
preceding the inquisition labeled the sin of Sodom as its inhospitality to
strangers, its pride, and ignoring the hungry and the needy. The two times in the Old Testament when "sodomite" is used to refer to non-gender specific sexual promiscuity it is actually the translation of a word that has nothing to do with Sodom.[15]
The wickedness of Sodom was its lack of love, not any supposed love
between people of the same gender within its walls. And so it is with irony
that history’s true sodomites were not the men who married each other in Rome
in the 1580s, and nor were they the Chinese men of the Philippines whose
traditional family structure differed from that of the Christian West, but
rather it was their persecutors. The true “sodomizers” were those who met difference
with inhospitality.
When I think of the story of Sodom and Gomorrah, I feel like Lot’s wife
turning back to gaze upon the burning city. I look back on a history of fire. I
remember who the inhabitants of Sodom really are and the tragedy that occurs
when people misinterpret goodness. The image that burns vividly in my mind is
that of flames falling not from heaven, but from the hand of man out upon his
fellow man, tormenting countless thousands and unjustly ending their lives
because of the way they expressed their love. I remember that there is a “trap of tolerance”[16]
and that we fall for it every time we tolerate hatred and bigotry. We fall for
it when we tolerate definitions of goodness that result in realities of torment
instead of exploring if our definitions of right “really [are] goodness.” We
fall for it when we forget the history of fire.
[1] See
October 1897 General Conference, pg 66
[2]
See John Boswell, “Christianity, Social Tolerance, and Homosexuality,” ch 4
[3] Ibid.
[4]
See Jonathan Spence, “The Memory Palace of Matteo Ricci,” ch 7
[5]
See Albert Chan, “Chinese-Philippine Relations in the Late Sixteenth Century to
1603,” pg 71
[6]
See Montaigne, “Journal de Voyage,” p. 231 and 481
[7] Spence,
“The Memory Palace of Matteo Ricci,” ch 7
[8] Ibid.
[9]
Boswell, “Christianity, Social Tolerance, and Homosexuality,” ch 3
[10] Ibid.
[11]
Boswell, “Christianity, Social Tolerance, and Homosexuality,” ch 4
[12] E.g.,
Deut. 29:23, 32:32; Isaiah 3:9, 13:19; Jeremiah 23:14, 49:18, 50:40; Lamentations
4:6; Ezekiel 16: 46-48; Amos 4:11; Zeph. 2:9; Matt. 10:15; Luke 17:29; Roman 9:29;
2 Pet. 2:6; Jude 7. With all of these references to the wickedness of Sodom, it
would make sense for at least one of them to mention homosexuality as the root
of its wickedness if that were indeed the case. In fact, none of them do.
[13]
Matt. 10:14-15, see Boswell, “Christianity, Social Tolerance, and
Homosexuality,” ch 4
[14]
Ezekiel 16: 48-49
[15]
See Boswell, “Christianity, Social Tolerance, and Homosexuality,” ch 4 for more
information and for analysis of other Biblical teachings on the morality of gay
relationships
[16]
See Boyd K. Packer’s most recent conference address
Friday, May 24, 2013
Water Lilies and why I Love Jesus
One of the
most exciting parts of learning a foreign language is the moment when you find
a concept you love expressed elegantly and beautifully in a way you never knew
possible. I had one of those moments one night on my mission. I was eating
dinner with my companion, a native Chinese speaker, and we were discussing
Chinese literature. He started telling me about one of the most famous pieces of
ancient literature that nearly all Chinese students were required to memorize.
It’s a short essay called “On Water Lilies” (爱莲说). The author, Zhou Dunyi, begins by saying
that there are many flowers in the world that could be loved, but that he only
loves the water lily. The most famous line in the essay comes as he describes
his first reason for being enamored with the water lily. He says it 出(chu—arises from) 淤泥 (yu ni—the dirt/mud) 而不 (er bu—but is not) 染 (ran—dirty).
Elder Shi
explained to me that it was meant to symbolize a person who chooses to stay as
a member of society (which Zhou Dunyi contrasts with another flower to
symbolize hermits in the essay), but who doesn’t give in to the pressures of
society (which Zhou contrasts with yet another flower). I realized that this
one sentence about coming up from the mud, but being clean beautifully
expressed one of my favorite teachings in the gospel—that we should act for
ourselves and not be acted upon. That we should love those who hate us and do
good to them who despitefully use us. In essence, it symbolized Jesus.
I love
Jesus. And I have to be clear—I really don’t know enough to know if Jesus of Nazareth
was God, or the only begotten of the Father, or anything like that. What I’m
converted to is the concept of
Christ. Of all the endless possibilities, the Jesus portrayed in the New
Testament is probably my favorite contender for God of the universe. And I want
to explain why.
My
favorite scripture in the Book of Mormon describing Christ is in 1 Nephi 19:9.
It says,
“And the
world, because of their iniquity, shall judge him to be a thing of naught; wherefore
they scourge him, and he suffereth it; and they smite him, and he suffereth it.
Yea, they spit upon him, and he suffereth it, because of his lovingkindness and
longsuffering towards the children of men.”
During the
Cultural Revolution in China there was a girl named Lin Zhao. At first, she was
an ardent Communist. As she realized exactly what Mao was doing, she started
opposing him. As soon as she began openly criticizing his regime, she was
thrown into prison, where she continued to write criticisms of the Party until
they took her pen and paper away from her. In the end, she wrote poems on the
walls of the prison in her own blood. Before they executed her she said, “If
one day we’re allowed to speak again, don’t forget to tell people: there was
once a girl named Lin Zhao that they killed because she loved them too much” (如果有一天允许说话,不要忘记告诉活着的人们:有一个林昭因为太爱他们而被他们杀掉。)
I love
Jesus for the same reason that I love Lin Zhao. Both persisted in love at all
costs, and were killed for it. They stood in resolute opposition to systems
that were harming people. Both arose from the mud, but didn’t let it make them
dirty. Jesus let the people hate Him and returned their hate with
lovingkindness and longsuffering.
I love the
idea of a God who created everything and recognized the pain he caused by
creating it and so became one with it as an atonement. He suffered with the
world, and died the same death that he imposed upon creation. I love the idea
of a God that loves unconditionally. But there is something difficult in
accepting a God of unconditional love—when He asks you to love Him back, it’s
got to be unconditional, too. And you know what; I don’t think God conforms to
our standards of perfection (assuming He even exists). Maybe He exists
somewhere beyond our conceptions of good and evil. But unconditional love goes
beyond the discrepancies between our understandings and the world He created. He
says He’ll love me no matter what. And so even if I’m gay and people think that’s
weird, I’ll love Him, too. And even if my family’s religion teaches that I’m a
sinner, I’ll still love Him. And even if I feel like the vast majority of my
prayers go unanswered, I’ll go on loving Him.
Because the
point in believing in a God that loves unconditionally is so that I can try to
do it, too. I love Jesus because I want to come out of the mud and be clean. I
love Jesus because I want to look reality in the face and say “Yeah, life, you
freaking suck sometimes. But damn you.
I’m going to love anyway.” I love Jesus because I want to be like Him. And I
want to be like Lin Zhao, and Socrates, and Gandhi, and the rest of history’s
wonderful array of water lilies.
Ultimately,
our individual belief in deity cannot change the facts of whether or not God is
real. But it can change the way we live our lives. I accept God into my life
not as an explanatory power of how the universe came into being and nor as a
justification for the way I think or live, but rather as an inspiration for the
direction I want walk, not in my material journey, but in my journey of becoming. As a reason to change. I love
Jesus because He taught me the most profound truth I’ve ever known: that
happiness is made, not found. And
that God has made us to be free because our purpose isn’t to have. It’s to be.
There’s
nothing we can possess that will bring the happiness we desire. Including circumstances. It must come
from within. Our happiness is our own creation and our own responsibility.
Jesus is
the most beautiful water lily I’ve found so far. And so even though I don’t
know whether or not He’s real, I love Him.
Wednesday, May 22, 2013
Me and God: A brief history
Me and God:
A Brief History
My first
encounter with God was in a tree. Well, the first one I remember, at least. I
couldn’t have been more than five years old. I had been playing in the yard,
and decided that I wanted to climb the tree. I kept going higher and higher—it
was the furthest up I had ever been when I suddenly got stuck. I couldn’t go
any farther up, and I couldn’t seem to get down safely. I started to panic. But
then I remembered a song we had just learned in primary. The only line I
remember is the first one, “genealogy, I am doing it, my genealogy.” The song
went on to talk about how genealogy could help us. I knew that stuck there in
that tree in that moment I was in desperate need of help, and so I prayed out
loud and said “dear Genealogy, please help me get out of this tree.” I honestly
don’t remember how the story ends. I’m obviously no longer in the tree, so I’m
assuming I got down somehow, but I do remember the feeling of desperation and
reaching out for help to some distant power. I clearly misunderstood what
genealogy was, but I remember the deep trust that there was a being out there
who could hear me and who wanted to help me.
Every
morning when we got up, my parents would have us all come together for family
prayer. Every night we would kneel in a circle again, and pray, and then read a
chapter in the Book of Mormon. Every time we prayed we had a little family
tradition. Once the person praying said “amen,” we would all put our arms
around the people next to us and say together “Our family!” and then put our
hands out in the middle of the circle and say “I love you!”
Between
primary, family prayer and scripture study, and weekly family home evenings, I
put together an image of God at a young age. He was a father different than my
dad. He lived in heaven, which was somewhere up in the sky. He could answer my
prayers and help me get what I wanted. After watching Disney’s Pinocchio for the first time, I realized
that just like you could pray to God for things, you could also wish on stars
to get things that you wanted. And so that night after going into my room to
sleep, I went to my window and patiently waited for the first star to appear.
When it came, I made my wish. It must not have been too important, because I
don’t remember what it is I wanted. But I remember wanting it. And I remember
having complete faith that the star, like God, could grant my wish. And I
remember the disappointment I felt the next day when it didn’t happen. And then
I began to wonder, if the stars can’t give me my wishes, then will God really
answer my prayers?
Santa Claus
also played a big role in my early thoughts about God. I believed deeply in
Santa Claus. Every Christmas season I would beg my older sister to tell me
stories about Santa Claus, and she would recount incredible tales of life in
the North Pole, and my imagination would light up with scenes of Santa’s workshop
and of all of his elves making hundreds of toys. Christmas was my favorite time
of year by far. It was magical. So much of the magic and mystery was created
because I believed in Santa Claus. And when my dad told me he wasn’t real, it
was hard for me to rebuild the magic of Christmas. I remember sitting on my
mom’s bed, and I asked her if dad was right, that Santa Claus wasn’t real. She
confirmed it. And my next thought was, well then what about God?
Part of me
could sense, though, that while stars and Santa Claus were kind of trivial,
that God was something far more serious. And that He wasn’t to be questioned.
By this age I was beginning to get the feel of prayer. We ask for things, but
we don’t always get them. We pray for knowledge, but it doesn’t always come.
And sometimes, when we’re lucky, we’ll feel something incredible as we pray.
One time after family prayer, my oldest sister started crying and said that she
felt the spirit. I tried so hard to feel it, too. I wanted to feel it so badly,
but I just wasn’t sure what it was yet.
When I was
six or seven an aunt and uncle came to visit us. My mom and dad went out to eat
and go to a movie with them, and they left our cousin to babysit me and my
brother and sisters. We had a great time, and our cousin, Andrea, took us out
to the park across the street from our house for a few hours to play. We went
back to the house a little while before the sun started to set. We found, to
our horror, that someone had locked the door on the way out, and that no one had
a key. We knew our parents wouldn’t be home until a lot later that evening, and
we were scared of staying outside after it got dark. We played games for a
while to distract ourselves. But we couldn’t get off our minds the question of
what to do. I suggested that we say a prayer. We all knelt down in a circle in
our driveway, and I said the prayer. I remember feeling naively certain that
God would help us. And so I asked God outright to please unlock the door. After
saying amen, we stood up and walked over to the door. Each of us had tried the
door before, and it had definitely been locked. This time, it was open.
I wanted to
tell everyone about what had happened. The next few weeks in primary, I could
hardly stop talking about how God had opened the door for us. It was a miracle.
It was proof that God was really there and that he really would answer our
prayers. I was so sure of it, that a few months later when I got home early
from a scouting activity to find no one home and that I was locked outside in
the cold, I confidently knelt down on my knees, and uttered a quick prayer to
God, asking him to open the door, and knowing full well that it would open. I
stood up, but my hand to the door knob, and turned it. It was locked. It hadn’t
worked. I sat outside for what felt like hours, but was really probably no more
than fifteen minutes, until my mom got home from shopping.
I kept
praying. I didn’t always get what I wanted, but sometimes it would happen. I
didn’t pause until many years later to ask the question of why God would bother
working the miracle of opening a door for a few kids from a middle class family
so that they didn’t have to spend a few harmless hours in their front yard in
the dark but leave countless hundreds of thousands of children to starve to
death in distant places. I hadn’t yet stopped to contemplate the complexities
of a God that claims to care, but brings his children into a world where they
can’t help but experience pain. But those questions came all too soon.
As time went
on, I began to recognize the feeling that everyone was calling the “spirit.” It
was a bright feeling. It was a feeling of comfort. It felt like when I was
little and I had a bad dream, and I would run downstairs and fall asleep in bed
with my parents, feeling like their warmth was warding off the terror of my
nightmares. Oddly enough, it was through nightmares that I first came to start feeling God. A few months after moving
from St. George to Cache Valley, I started not being able to sleep at nights.
One day near Halloween I heard people on the radio recounting their encounters
with ghosts. Every night for months afterward I dreaded the time when the
lights would be turned off, because I thought that if I closed my eyes I would
see the pale white glow of a ghost coming to haunt me. I was bitterly frightened
of the night, but was too embarrassed to tell anyone. And I prayed and prayed
each night that God would help me to not be scared, but the terror persisted.
One night
after family scripture and prayer, my mom told me that she wanted to talk to
me. She said that the other night she was sleeping and had a really bad dream.
She woke up, but the dark feelings wouldn’t go away. She prayed for them to
leave, but they wouldn’t. And then suddenly she felt like God was telling her
that this was how I was feeling each night, and that I was having troubles
sleeping. And then she told me that if I prayed that angels would guard me from
evil spirits that I would be able to sleep in peace. I was crying. I felt like
my heart was on fire. I had spent months of lonely, frightened nights pleading
with God to help me to no avail. And here He was answering my prayers in a
moment through my mom. That night when I went to sleep I prayed that the angel
Moroni , and Nephi, and Alma would all be in my room to guard me from evil
spirits. And I prayed for specific angels to watch over each of my family
members. And for the first time in months, I slept in peace.
After that night, I never had problems with
nightmares again. If I ever got scared, I would pray for angels, and the
bright, warm feelings would come back to my heart.
I started to
recognize those same feelings when I would read certain parts of the
scriptures, or when I would pray, or sometimes during church. And I started to
bear my testimony sometimes, and then I would feel it even more. And I wanted
more of it. I wanted so badly to know more about God and to have more faith and
be closer to Him. When I was fourteen years old attending my first EFY session,
I remember sitting down and opening the Book of Mormon. It felt like the words
on the pages that were on fire while Lehi testified that his soul had been
redeemed by Christ that he was “encircled about eternally in the arms of His
love.”
Inextricably
connected to the history of my interactions with God was my experience with
being gay. When it first dawned on me that the feelings I was having for other
boys were what I was supposed to be feeling for girls, I turned immediately to
God. I asked him to take it away. I asked him to fix me. I asked him to comfort
me. I begged to know why I was this way, and why it was that no matter how hard
I tried, I couldn’t feel anything I was supposed to for girls, while at the
same time I couldn’t rid my heart of the feelings I had for boys. At first, God
met my constant tears and prayers with silence.
One night
during my junior year of high school, I was especially distraught. I fell
asleep crying. Once I was asleep, I started to dream. In my dream, I was in my
house at the kitchen table. My face was in my hands, and I was sobbing silently
to myself. Even in my dream, I felt incredible despair. Suddenly and
unexpectedly, I felt a hand on my shoulder. And I felt an electric, piercing
feeling through my heart. Even before I turned around, I knew whose hand it
was. When I did turn my head, I was surprised by His face. There was one
picture of Christ that I had always disliked. It made him look so unappealing
and weak. Staring back at me with eyes that pierced my soul was the face from
that painting. I suddenly woke up, but I was still completely surrounded by a
feeling of warmth and comfort that completely drove out all thoughts of
despair. And I fell back asleep in peace.
During high
school my thoughts of God matured. Instead of the magical being in the sky that
listens to my thoughts and gives me things if I ask hard enough, God became an
explanation. He became a purpose. I became deeply persuaded that God loved me
and that He loved everyone. Pain, I learned, brought me closer to Him and
taught me how to love people. For a time, it seemed like everything made sense.
But no amount of dreams, warm feelings, or insights could take away the reality
of my deepest secret. I felt like I was wearing a scarlet letter underneath my
clothes. No one else could see it, but if they could I would be branded as
different, and I would be hated. And no matter how much I felt God loved me, I
still felt like this part of me was wrong. It wasn’t what He wanted. I had to
change.
I left on my
mission more sure of God than I had ever been before. I was so excited to share
with people the love that had come to mean so much to me. I wanted so badly to
teach people that they could personally communicate with God, and that He would
answer their prayers, like He had so many of my own.
And I loved
my mission. But in moments of honest reflection, I would often wonder just how
many prayers of mine God had actually answered. At least eighty percent of
them, I knew, could easily be coincidences that just interpreted as being from
God. Most of the feelings I’d ever felt could just be positive emotions that I
gave the label of “the spirit,” but really no different than I’d felt reading
the seventh Harry Potter book. But try as I might, I could never explain the
unlocked door. And remnants of the piercing feeling in my heart as I dreamt of
Christ still lingered within, so I found the strength to go on.
As a
missionary, I experienced many moments of clarity and closeness with God, but
perhaps even more of deep loneliness and questioning whether or not God was
really there. And when I got home from my mission, those questions continued.
The spiritual experiences I had before my mission seemed to never come back to
me, try as I might. And as I moved forward in confronting my sexual
orientation, God seemed further than ever before. There were a few bright
moments, such as when I finally asked God if I was okay the way I was, and felt
peace. But the dark moments were manifold.
One night,
all by myself in a hotel room in Changzhou, China, I couldn’t handle it
anymore. I broke down into tears, lying on my bed. I started shaking and
hyperventilating, and praying out loud. I was begging God to send me someone.
Anyone. I needed something, because I couldn’t handle the pain on my own. I
begged and pleaded, but the depth of emotional pain continued coursing through
my heart and bursting through my eyes in the form of an endless stream of
tears.
And a few
months later as I travelled with classmates in Europe, I would pray and pray,
but only ever felt enveloped in my loneliness. After a while, I felt completely
abandoned by God. It was far worse than my nightmares as a child, because if it
got too bad, I could always run down to my parents room. But there was no hand
to be held in the depths of this new agony. There seemed to be no place I could
go.
And as I
returned from Europe and began questioning Mormonism, and everything I had ever
believed, I found that so much of what I had experienced could be explained
away. I began to doubt God’s existence more deeply than I had at any time since
discovering the truth about Santa Claus. And I didn’t know what to think and
what to do.
Looking back
at this brief and incomplete history of my interactions with God is to me like
looking out at the night’s sky. My experiences are like stars—seemingly random,
chaotic, and senseless. God will open doors for me at one moment, while
simultaneously leaving millions exposed to hunger. The vast majority of prayers
I ever prayed were left unanswered. And yet He came to me powerfully in a
dream. He was willing to alleviate the agony of my nightmares, but not the
later agony of my nihilism. A starry night sky of experiences.
But we know
what humans do with stars. They make constellations. They tell stories. And so
I look at the random mess of my own experiences, and with them, I put together
a constellation. I tell a story. My story is the story of a God who is a
mystery. He is a God who may or may not exist, but if He does, I feel like He
loves me. When I connect the dots of my own experience, I’m left facing a God
as deeply complicated and paradoxical as the reality He created.
I now know
that wishing on stars is useless. And I know that genealogy is not a mystical
being that will help me get down from trees. But I also know that my life has
been touched by the transcendent and is marked with the incomprehensible. I
think I’ll choose to keep loving this God, this constellation born of my life
experience, because doing so gives me meaning. Just like when I was a
missionary, standing out on my balcony feeling lonely and so far from home,
staring at the stars and feeling comforted by the sight of Orion, so, no matter
where I go in life, will the story of God continue to give me meaning and inspire
me to try to be a more compassionate person.
Saturday, May 18, 2013
The Mormon Dilemma
Mormonism is not a mere set of beliefs that one adopts. It
is a heritage. Weekly worship is almost meaningless without the Mormon Story,
the vibrant narrative that colors and gives meaning to the life of ritual and
service pursued by the faithful Latter-day Saint. This narrative and its
heritage create a deep-seated sense of identity, allowing individuals to
understand their position in relation to their community, the broader world,
and with God. The uniqueness of Mormonism lies in the concepts of priesthood
authority, which gives the organization its imperative as the “one true
church,” and in continuing revelation, which is available to living prophets
and apostles as well as to the individual. The belief in the ability of their
leaders to ascertain the will of God creates a climate that allows for the
canonization of culture and puts the mandate of God behind social norms. The
Mormon Story creates a perceptive lens that shapes the contours of the world of
the Latter-day Saint. This framework alters the way reality is approached,
enhancing life for many, but not all. The dilemma of Mormonism is that it
creates a world that does not live up to its own teachings and fails to take
responsibility for its failures.
The Mormon Story is paradoxically rigid and loose. The words
of church leaders (referred to authoritatively as “the Brethren”) are taken as
the mandate of God, and to question them is to question the Omnipotent. On the
same token, Mormons admit belief not only in what God has revealed and is
revealing, but that “he will yet reveal many great and important things
pertaining to the kingdom of God.” The veneer of flexibility adds justification
to inflexibility. What is being done must be right, because if it were not, God
would simply change it. And so the Latter-day Saint accepts with joy that the
current state of affairs is the way God ordains things to be, and that if they
need changing, it will come from the top down, originating from God and being
subsequently transferred through his leaders, who are not to be questioned.
The story that guides Mormonism is the story of a God who so
loved the world that He gave His only begotten son to set up a church for its
inhabitants, and then to give his life for them. And in Mormonism, it is the
institution of the church that takes precedence over the doctrine of the
atonement. Mormons believe that like the prophets of old, Christ established an
institutional church for the good of mankind. He ordained his followers to be
leaders of the church by the laying on of hands, bestowing a priesthood
authority upon them. On the cornerstone
of prophets and apostles, Christ laid the foundation for the work of salvation
which is to be accomplished in and through the workings of his church.
Any good Latter-day Saint would immediately critique this
thought, proclaiming that the atonement of Christ is the centrality of the
Mormon Story, and that it is His death and sufferings are at the heart of the
religion. To an astute observer, however, the center of Mormonism is not the
sacrifice, but the covenant of which the sacrifice is a portion. The end goal
of Mormon theology is exaltation, and while the atonement of Christ is a
necessary step for its occurrence, the path walked to its obtaining is the path
of covenants. The sentiment of Joseph Smith that all aspects of the church are
only appendages to Christ’s atonement is not completely accurate in the modern
church, because salvation is achieved through covenant making.
In Mormonism, a covenant is believed to be a two-way promise
between God and man that is undertaken in some sort of ritual. The first
covenant that one makes is the covenant of baptism, in which one is fully
immersed in water to symbolize the death and resurrection of Christ, and
likewise the death of the man of sin and the resurrection of the spirit into
the life of His redemption. Further covenants are made in the temple, including
the covenants of the endowment ceremony, and the highest covenant of marriage.
Covenants are undertaken in rituals, and rituals demand officiators. The
priesthood authority is therefore central to acts of ritual and central to the
process of covenant making. Without covenants, one cannot receive the remission
of their sins, attain salvation, nor achieve exaltation, which is believed to
be the greatest possible eternal attainment of the human soul. Covenants are
the steps on the path to salvation.
Christ’s atonement enables covenants to hold their power,
but the nature of the covenant places the necessity of a worthy priesthood
holder at the forefront as a requirement for salvation to occur. In Mormon
theology, an individual cannot simply pray their way to exaltation. Priesthood
rituals must occur, and covenants must be made. In Mormonism, the priesthood
holder is as requisite to the salvific process as is the atonement of Christ,
for each are necessary elements without which salvation cannot be obtained. In
essence, priesthood holders stand between a person and God, officiating the
rituals that open the door to their salvation.
The church is the organization of the body of the
priesthood, and is therefore the vehicle of salvation for the people. The story
of Mormonism is that God sent His son to establish a church, and then to die
for it. Both steps are necessary on the path of salvation, but emphasis is most
clearly placed on the necessity of the church, its priesthood, and its rituals,
for they come a priori to accessing the atonement of Christ. The most ornate
symbol of Mormonism, the temple, is a monetary enshrinement of the importance
of covenants, and therefore of priesthood and of the church. These temples
built as the home of a God who “dwelleth not in temples made of hands” are more
clearly the home of a ritual celebration of priesthood authority than of the
God that proclaims “heaven is my throne, and earth is my footstool” and poses
the piercing question, critical of a pillar of Mormon theology, of “what house
will ye build me?” (Acts 7: 48-49)
The Mormon Story continues in an understanding of the “great
apostasy,” in which Christ’s church, following his death, fell apart and lost
the priesthood authority, disintegrating into bickering factions that each
holds only a portion of the truth. In the 1840s Joseph Smith claimed that in
1820 God appeared to him in response to his prayer of which Christian sect was
the true church, revealing to him that none of them were true, but rather that
they were an “abomination in [his] sight.” Joseph restored the church of Christ
to the earth, receiving the priesthood authority that is requisite to
salvation, setting up the institution of the church to continue on after his
death, and translating the Book of Mormon as the ultimate expression of his
prophetic calling. The Book of Mormon is the key stone of the religion because
if it is true, then everything Joseph Smith taught was true, and the Church of
Jesus Christ of Latter-day Saints is God’s true church and the “Brethren” are
called of God to speak for him.
Mormonism is the deification of an institution. Its leaders are the doors to salvation,
because they are windows into the mind and will of God. The Mormon Story is the
story of a mandate from God communicated to mankind through voice of prophets.
Emphasis is placed on obedience and obeisance to positions of priesthood
authority, because they are our access to God and to salvation. This story
holds not merely the weight of personal conversion, but of the sacrifices of
thousands who died at the hands of mobs in the early days of the Church and
those who died trekking across the plains on their journey to establish Zion.
Mormonism is not simply a set of rules. It is a heritage.
The mandate of the one true church is shaped into the identity of every child
who grows up into the church, and they know that it is their responsibility to
continue the pioneer trek of their ancestors in establishing the kingdom of God
on the earth. Mormonism is both a message and a mission, and it shapes the
framework through which every Latter-day Saint sees their world.
The Mormon identity is so essential to the Latter-day Saint,
that intellectual questions that bring doubt are deeply emotional and
frightening. When Mormons are first exposed to historical facts that contradict
the story that shapes their world, it feels as if the pillars that hold up
their world are quaking and threatening to crash down around them, leaving
their relationships with family and friends as casualties to their questions.
Basic questions, such as whether or not Joseph Smith really translated the Book
of Mormon and if modern prophets are actually receiving any revelation at all
open the windows of despair, and can only be whispered about. To discuss them
openly is to incur the wrath of testimony.
The idea of testimony plays a powerful role the life of a
Latter-day Saint from the very beginning. Every first Sunday of the month, the
central church meeting is focused on sharing testimony. The pulpit is open, and
any member can stand up and share with the congregation what they “know” to be
true. To the believing Latter-day Saint, such an event is strongly
faith-promoting and is accompanied with the “feelings of the Spirit,” which
manifest to the heart that what is spoken is true. Children are often taken to
the pulpit by parents, who whisper in their ears the words they should say. Testimonies
differ, but the most consistent variable is the inclusion of the declaration
that “I know the church is true.” To an outsider, the event can seem bizarre,
repetitious, and deeply boring. To the questioning member, it only serves to
feed the fire of doubt.
A testimony is gained by personal witness from the Holy
Spirit, a feeling that cannot be explained. As one commonly told story puts it,
to explain how the Spirit feels is like explaining how salt tastes. Testimonies
are most often born in reading and praying about whether or not the Book of
Mormon is true, but also often come at other moments and other times, and they
are deeply connected with prayer and the idea of direct revelation from God.
Over time as an individual begins to learn how to recognize the spirit,
however, it seems that emotions turn into messages from God, albeit emotions
guided by the canon of the scriptures and the words of the prophets. If you
feel positive feelings associated with anything contrary to the teachings of
the church, it is most likely false revelation, because “even the devil can, at
times, appear as an angel of light.” Negative feelings towards the church are
ignored, because obedience is more important. Mormonism teaches you to rely on
the feelings of the spirit, but only when they tell you that the church is
true.
Testimonies of friends, family members, and church leaders
only very rarely have their intended effect in the case of a sincere
questioner. Often times, testimony only leads to further questioning, such as
asking how it is that someone can claim to “know” anything based only on a
feeling. If one experiences the same feelings of the spirit by which they came
to “know” that the church is true telling them something that is contrary to
the church, then how can they really know they ever knew the church was true in
the first place? Can emotion really be trusted as a guide in what is
objectively true and false? If we cannot know, then why are we basing our
entire lives on what our emotions tell us?
Important questions concerning testimony are most often
unasked by Latter-day Saints. For example, few people pause to question if the
past experiences they label as revelatory could have any other explanations. It
could be possible, for example, that a loving God was merely affirming his love
for them, and they interpreted it as a revelation that Mormonism is the one
true church. It could also be possible that there is no God and that the
experiences were culturally induced. Mormons fail to ask this key question: all
else held constant, if God did not exist, would it be possible for the
experiences upon which I base my testimony to be explained by other factors?
Another factor rarely considered is the role that incentives play in their
testimonies. It is very easy for a person who stands to lose social standing in
their community if they did not believe to interpret any positive emotions as
reasons to believe. A cautious interpretation of past experience is
commendable, but cautious interpretations are not what are being shared over
the pulpit each month, but instead declarations of knowledge. Indeed, the oft
repeated advice that to gain a testimony one must bare a testimony, beyond
being an advocacy of openly bearing false witness, is confirmed by psychology
to be a means of self-deception. Mormons regularly ignore the wealth of equally
plausible explanations for their experiences, and instead translate them into a
mandate for following the line of priesthood authority and upholding the
deification of their institution.
Questions become even deeper when one looks at the fruits of
the Mormon Story. On the one hand, it helps people to understand their place in
the world and provides a sense of stability. But if we assume for a moment that
the Mormon Story is not true, and then look at the ways it influences gay and
lesbian members, members who, at no fault of their own, have not been able to
get married, or whose families have fallen apart, or members who, for the life
of them, cannot feel the spirit, then it becomes clear that the Mormon Story
incurs psychological damage. The teenager growing up who discovers that they
are only attracted to people of their own gender knows that if they follow
those feelings to any degree, they will be disobeying the teachings of the
church—disobeying the very voice of God. Who they are, must then be a mistake,
or at least a temporary hiccup, or maybe a divine mandate for them to suffer
through a life of celibacy because their natural feelings of love were not good
enough for God. The member who never has the chance to get married must weekly
go to church and be reminded that families are central to exaltation, and often
face judgment and ostracization from other members. For the member who has no
desire to get married it is even more so. Those whose families fall apart
cannot escape the guilt and pressure created naturally by a system that tells
stories about how a family ought to be, and that if one is righteous enough
they can obtain it.
And so, the questioner of the church is faced with the world
of pain caused by the Mormon Story and is forced to ask one ultimate question:
is it true? Or is it just a story? The more one looks into the historical
facts, the clearer it seems that prophets make false prophecies, change past
revelations, and revise history. The more one looks into sociological facts,
the more one finds that Mormonism seems to oddly create the very things it
teaches against (such as the ridiculously high rates of pornography consumption
in Utah). The more one really pauses to question the truth of the claims of the
Church of Jesus Christ of Latter-day Saints, the less it seems to be true, and
the more it seems to just be a story.
The question remains of what the thinking person is to do.
Should they abandon intellect and embrace a faith that perhaps transcends
reason? Should they continue activity in the church because of social reasons?
Or should they throw up their arms and be done with it all? When missionaries
teach about prophets, they proclaim that it is by their fruits that you will
know them. The fruits of the Mormon Story are diverse, and many of them are
good, incredible in fact, while many of them are devastatingly tragic. In order
to decide, one must answer the question of where your loyalties lie. For
myself, I have determined that my loyalties are with people who suffer and are
marginalized, many of whom are not even mindful of their marginalization
because of the depth of their indoctrination to a system whose framework is
resulting their daily despair. And so I abandon the world of covenants, church,
and priesthood, and embrace compassion and advocacy.
Saturday, March 23, 2013
The Need for Change
I just posted a follow up to my coming out blog post about the need for change within church culture with regards to homosexuality.
http://perplextinfaith.blogspot.com/2013/03/the-need-for-change_23.html
http://perplextinfaith.blogspot.com/2013/03/the-need-for-change_23.html
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