Reform Mormonism is a progression beyond
Orthodox LDS Mormonism, in much the same
way that Mormonism is a progression beyond
Orthodox Christianity. Just as Orthodox Christians
can have a difficult time understanding why
the LDS consider themselves "Christian"
when so much of the LDS doctrine seems heretical
to them, the LDS often have a hard time understanding
why Reform Mormons consider themselves "Mormon"
when so much RefMo doctrine seems beyond
those things with which they are familiar.
The truth is that Reform Mormon doctrines
do go beyond normal LDS Orthodoxy, just as
LDS doctrines go beyond Christian Orthodoxy.
Given that so much of the LDS doctrine is
non-Orthodox Christian, it has always fallen
to the LDS to explain why they consider themselves
Christian - and the attempt has been somewhat
successful (note that the LDS Church is almost
always categorized as "Christian"
in directories) though not without disagreement
from the most Orthodox Christian apologists,
who insist the LDS definition of God places
Mormonism clearly outside their limits.
When Reform Judaism began in 1825, those
who chose to practice as Reform Jews did
not abandon their heritage and traditions.
While the nature of reform is to embrace
change and more rapidly progress, reform
does not always involve a complete separation
from behaviors, ideas, and history. This
quote, from the Reform Judaism website, helps
explain their approach: "The great contribution
of Reform Judaism is that it has enabled
the Jewish people to introduce innovation
while preserving tradition, to embrace diversity
while asserting commonality, to affirm beliefs
without rejecting those who doubt, and to
bring faith to sacred texts without sacrificing
critical scholarship."
Reform Mormonism's approach can be summarized
in much the same way: an organization of
Mormons who are interested in preserving
tradition without sacrificing scholarship;
innovation; diversity while asserting commonality
(we're all Mormons - black, white, gay, straight,
rich, poor, etc.); to affirm our beliefs
without rejecting those who doubt - in fact,
as Reform Mormons, those who doubt form an
important springboard for further exploration,
an important tenet of Reform Mormonism -
so we embrace and eagerly accept those who
question as outstanding members!
The Reform Judaism example seems obvious
enough; still, while the LDS have the responsibility
to explain why they call themselves Christian,
it falls to us as Reform Mormons to explain
why we consider ourselves "Mormon,"
and as Reform Mormonism is a new movement,
some specifics are in order.
Here are some aspects of Mormonism's history,
traditions, behaviors and doctrines, that
Reform Mormons consider part of our own tradition
and history. |
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| THE LITERAL HISTORY OF THE EARLY MORMON CHURCH
AND THE LDS CHURCH |
Reform Mormons lay claim to the history - as accurately as it can be told
- of the church formation in 1830, the successions of various splinter
groups, and to varying degrees the westward migration and settlement of
Deseret, and the evolution of the modern LDS church. This history is our
history - for better or for worse - and the accurate exploration and analysis
of it belongs as much to us as to any Mormon group.
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| DOCTRINE: KNOWLEDGE AND INTELLIGENCE |
Mormon religious distinction includes emphasis
on knowledge acquisition, and the idea that
the glory of God is intelligence. Reform
Mormon tenets are firmly rooted in this concept.
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| DOCTRINE: TIME VS. ETERNITY |
LDS temple practices have grown out of the concept of ordinances necessary
for exaltation - a form of superior "salvation" in the next life,
which includes the opportunity to become a God, or like God. Temple ordinances
have the power to "seal" promises made in our present existence
(time and space) for efficacy in the next life (eternity.) Reform Mormons
continue to refine our understanding of this existence as it compares to
an eternal existence; our basis for these refinements are the core Mormon
concepts of time and eternity. As such, the sealing ordinances become an
important practical tradition and distinction.
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| BEHAVIOR: ATTITUDE |
Mormons have been classified as a "happy,
go-ahead people." Reform Mormons share
this outlook on life.
|
| BEHAVIOR: HONESTY, INTEGRITY |
Though Mormons have no corner on morality,
they are generally known as honest people
who do what they say they will do. Reform
Mormons follow this same line of morality
and accountability.
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| JOSEPH SMITH, PROPHETS |
Reform Mormons consider Joseph Smith a prophet.
However, we're quick to point out that our
definition of a "prophet" and the
LDS definition are different. Our definition
of a prophet is more dictionary-based than
Bible-based. Consider this dictionary definition
of the word, and how it relates to Joseph
Smith:
1. A person who speaks by divine inspiration
or as the interpreter through whom
the will
of a god is expressed.
Was Joseph Smith inspired? Sure. All of the
time? No - he said so himself. Was everything
he said the "will of God?" Again,
no. Does this mean that some of what he said
can/should be discounted? Absolutely.
2. A person gifted with profound moral insight
and exceptional powers of expression.
Joseph Smith qualifies on both points - through
many would argue, with solid evidence and
sometimes convincing passion - that his moral
judgement was clouded - even severely mistaken
- at times.
3. A predictor; a soothsayer.
He did both. Were all of his predictions
accurate? No. Was he a soothsayer (seer?)
Sure. There are lots of seers in the
world
- we needn't be stingy giving Joseph
Smith
his due.
4. The chief spokesperson of a movement or
cause.
From its founding to 1844, there is
no question
that he was the main force - chief
spokesperson
- of Mormonism. He remains a potent
force
within modern Mormonism.
Qualification on any of these points would entitle him to be called a prophet.
As Reform Mormons we recognize that consistent application of our approach
to these definitions would label many people as prophets. That is our position:
there are many prophets in the world. Joseph Smith is a special prophet
to Mormons because of what he organized. We reject the notion that all
of his sayings, ideas, and writings must be considered correct - they are
no more absolutely correct than any other human writings. In addition,
we reject the idea that "if he was a prophet, the church must be true"
as non-causal, false dichotomous marketing.
|
| ACTIVE REVELATION |
We believe that God continues to communicate with people today. While our method of accepting and interacting with this revelation is more personal and less organizational than larger Mormon sects, we nevertheless claim this classic Mormon concept as part of our history, tradition, and experience.
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| PROGRESSION |
Classic Mormon theology includes the concept
of the history of God: that God was once
a human, and progressed to the present state.
It also includes the promise of individual
opportunity to progress - like God - to a
state of Godhood. Reform Mormons believe
in this progression. While we may disagree
with our LDS friends regarding the methods
by which this progression occurs (unlike
them, we do not believe it occurs by obedience
to commandment, but rather by increased intelligence)
we do warmly embrace the concept, and are
not reticent to state it as a tenet of our
religion. This concept alone places us firmly
outside the boundaries of Orthodox Christianity
and squarely in the modern Mormon view.
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| PRACTICAL LIFE |
Reform Mormons do not necessarily follow
modern LDS traditions of adherence to the
Word of Wisdom (no alcohol, tobacco, hot
drinks, etc.) Neither are we known for adherence
to the modern LDS sexual codes or historical
marital codes involving polygamy.
We rely on our belief in morality as an individual
determination of right and wrong, and accountability
for the consequences of our actions. Because
we believe that individual choice is a creative
act, a similitude of God's creative act,
and therefore an ongoing learning opportunity,
we believe in making choices that foster
our growth, demonstrate respect for others,
and that are within the law.
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| SCRIPTURE, SACRED TEXTS |
Reform Mormons have a much broader view of
scripture than most people. Because we would
include classic Mormon texts as scripture,
whereas an Orthodox Christian would not,
we are clearly within the Mormon camp. However,
we view all scripture as man-made. This means
it is not inerrant, or necessarily the "Word
of God." We also are willing to include
many texts under the banner of "scripture"
based upon our understanding of it's role
in our life (see the Book of Michael and in particular, Chapter 5.) This places us beyond the Orthodox LDS
camp, but clearly from it.
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| A LOVE OF THINGS "MORMON" |
Reform Mormons are proud of their religious
views and their distinction. They are also
proud of their freedom to explore without
corporate dictate or control, and their individual
freedom. The history, idiosyncrasies, and
marvelous concepts of Mormonism are invigorating
and challenging. Although we have distinguished
ourselves from the Orthodox LDS, we are nevertheless
Mormon and proud of it.
By reforming, we have redefined our involvement with Mormon thought and
practice without abandoning our history and tradition. This is our right
and obligation.
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