Heavenly Mother: A Wednesday Speculative Profile

Sainte-Chapelle

I ascend the short, narrow staircase and enter the Chapel.

I’m speechless.

An immediate, unquenchable giddiness morphs into a profound sense of awe and wonder as I vacillate between turning quickly trying to take in the entirety of the stained glass that surrounds me on all sides and stopping fully to lose myself in individual panels.

The beauty is overwhelming.

Tears stream down my face as I simply feel the divinity of the building, my mouth forming a huge, irrepressible grin.  

She’s here.

Truth.

Beauty.

Joy.

I tread delicately around the entire Chapel, opening myself up to every detail. The glass and the Chapel reach for the unreachable, express the inexpressible. That’s divinity. That’s Her.

I walk with Her, letting the warmth of the sun shining through the stunning stained glass keep me company as I try to etch every last detail of the glass and the feelings that I’m experiencing onto my soul. Divinity had perhaps never been so close as in Sainte-Chapelle.

I am filled with Her witness. Words cannot do justice to Her and who She is, but they’re all I have. As the Chapel itself reaches for the unreachable, I feel called to write, to do my part to express the inexpressible, to feel Her light and presence again today, as I walk back to Sainte-Chapelle, placing myself in that sacred hall.

She’s not here, but the power of the glass remains. She lingers with me, and my lips curl up into a soft smile again.  

Pioneer Book

I browse the shelves, not looking for anything in particular. I’m always drawn to the Mormon Scholarship section and can only enter with a specific purpose or clear financial limit or I end up walking out with far more than I intended.

Today, I was looking for Mormon Enigma to fill the Emma-sized hole in my early Church history book collection.

As I walked down the row—buried deep in books, embraced by their collective stories and wisdom, comforted by their presence and witness to past owners and lives outside the walls of the store—I held my hand out, a couple fingers tracing the air in front of the spines as my eyes tracked the titles and authors.

Mmmmmm. No, no, no…oh, Quinn, do they have…? Still no. Next time. Mmmmm, let’s see, ah, yes!

I’d found it. Mormon Enigma. Missing it’s dust jacket. The title in gold lettering against the black of the spine, shining.

I carefully remove it from the shelf (pushing the book out from the back and gripping the spine on both sides, as I was taught by the good, book-loving folks at the Wordsworth Trust), and begin to explore it.

THAT’S A GOOD ONE.

I turn, startled, but no one’s around.

REALLY GOOD. HIGHLY RECOMMEND.

I look all over, but can’t see the sound of the voice in the otherwise low rustles of the bookstore.

But then, I feel something. A friendly, side-hug.

Her.

YES, IT’S ME. OBVIOUSLY.

What? Why? What’s going on?
OF COURSE I HANG OUT IN PIONEER BOOK AND WAIT FOR PEOPLE TO LOOK AT MORMON ENIGMA. GOTTA NUDGE PEOPLE IN THE RIGHT DIRECTION.

Uhhhh, I don’t know what to say…
NOTHING YET. READ THE BOOK AND THEN WE’LL HAVE SOMETHING TO TALK ABOUT.

My thoughts are muddled and overwhelmed and before I get anything put together, She interrupts.

LOVE YA, CON. GOTTA GO.

I…uh…

She was gone. Some of the warmth and curiosity of the store felt reduced, Her absence noticeable, even when I hadn’t recognized Her presence.

OH. ONE LAST THING.

Yeah?

YOUR HAIR’S [THE VERBAL-NON-VERBAL CELESTIAL/FELT EQUIVALENT OF THE OK SIGN WITH A MOUTH CLICK]. GIVE CEC A KISS FOR ME.

Streetlight Manifesto at the Murray Theatre

The horns started. The trombone and saxophone dueling for dominance, debating eternity. The crowd began to fuse together. All the individuals slipped into the group, losing and maintaining their sense of self all at once. I felt the pull. The crowd moving in a circle, a strong, irresistible current.

I joined.

My hands and feet flying in coordination with everyone else. My Chuck Taylors made for this. We all move with increasing rapidity. And flow.

We’re basking in, lost in, the music. The horns punctuating the rhythms as we give ourselves over to each other. The world outside drifts away and all there is is the crowd, is us.

We are One.

I surrender to us.

We’re moving, faster and faster as the tempo increases. All giddy with the energy that fills the room. People slip and fall, but are lifted up on the backs of the rest of us. Hands reaching down to pull ourselves up, never letting us hit the ground.

The unity of the crowd is staggering. One motion. I have lost myself in something larger than myself.

I realize the community that I’ve entered, that we’re moving with one heart and one mind. We are one. We are She.

She’s here.

She is us.

We are Her.

As we move as one, we join Her, rejoicing in unity, throwing our hands and feet in time with the ecstasy of the horns, pure joy running through all of us.

We lost ourselves and we found Her.

Heavenly Mother: A Tuesday Speculative Profile

“Conor, your ideas are good, but they need a little more rigor. Come on. I know you can do better than this. The insights that you share in class, the depth of your thinking, your prose at its best…you’re capable of so much more.”

She was right, of course. I’d jotted the paper off at the last minute, per my usual modus operandi, and the result did leave something to be desired. But it was usually enough to satisfy my professors. Not Her.

Her office was brimming with the projects She was working on, a stack of third wave feminist and queer theory texts next to scans of journals of first-generation converts to Mormonism and other 19th-Century religions founded in America and in the far corner a mix of graphic novels, mythology, and postsecular theory. Small mementos from Her travels and years teaching were scattered among her desk and shelves.

She looked at me with Her fierce, yet warm eyes.

“What’s your plan, Conor? How can we take this idea and flesh it out? You’re moving in interesting territory with your argument about superheroes as modern American myth, but what does that give us? What does that mean?”

I pause for awhile before replying, “That is the question. I think, we can learn something about our values and what we yearn for in the heroes that we look to.”

“Ok, but why are they like a modern myth, why draw the connection to Hercules and Zeus and Odin and countless other mythic figures from various traditions?”

“Pop culture is religion? That’s messy and more of a sociological argument, but I think there’s evidence for it. And obviously, I can use Thor as a bridge figure, that these modern myths literally lift figures from old myths. I probably need to do something with Gaiman’s American Gods, but I can slip that in.”

She pushes me, asking, “But where’s the belief? Aren’t myths defined by the cultural belief in them? Their explanatory power? Some sort of belief system associated with them?”

“That’s the weak point. But does belief need to be literal? What about comic cons and Halloween and action figures and the ways that young kids are indoctrinated into the cult of Marvel or DC? Isn’t that a sort of belief?”

“Perhaps. You could establish some sort of rites or pilgrimages that would bolster the mythos argument. I’m not sold, but we’ll run with it. What do these myths give to us? What do they teach us?”

We’ve reached the peak, I think, as I respond, “That’s complicated. There’s a strong individualist streak, a sort of Nietzschean ubermensch. Often the characters come from nothing, we have all these American Dream origin stories. Yet there’s also a focus on teamwork and this community of superpowered people that somewhat weakens the Nietzschean pull…”

She stops me.

“Conor, why do you want to write about this?”

I sit, pondering.

She waits. Expectantly.

Why do I want to write about this? Probably some childhood thing. Maybe all those cartoons growing up. Perhaps to figure out why I’m still drawn to them, despite feeling ideologically conflicted about the violence and arguably fascistic bent of most, if not all, superheroes.

“To untangle my connection to superheroes. And because I feel like there’s some sort of religious or at least spiritual component. Maybe because I feel a sort of childlike faith when I encountered some of the films and want to figure out why and how I can replicate that elsewhere in my life. There’s something about how I understand and connect to God and power and salvation, I think, buried deep in my attachment to these films and I want to get at that.”

She smiled and leaned back.

“Now that’s interesting.”

We worked for the next hour or so bouncing ideas off one another, wrestling with my complicated connection to and relationship with these superheroes. It was enlightening. As we turned my scholarship back on me, it filled with new meaning.

We shook hands as I walked out.

“If you get stuck again, Conor, don’t hesitate to come by. Always happy to chat.”

“Will do, Professor. Thanks.”

She closed Her door and a last flash of light glinted off Her initials on Her nameplate, “H. M., Ph.D.”

As I walked away, I heard the faint hint of Danny Elfman’s haunting Batman theme and smiled.

HEAVENLY MOTHER: THE PROMISE AND THE PERILS

I, like many Mormons, love the doctrine of a Heavenly Mother. I love bringing a divine feminine presence into the discussion of Godhood (which is often, particularly in LDS circles) quite masculine.

Yet, as a queer Mormon that is wary of, and disinterested in, reinforcing prescriptive gender roles, the idea that women are only valuable as mothers, and Mormonism’s tendency toward an oppressively heteronormative heaven, I’m unsure quite what to do with Her.

Essentially, I’m concerned that increasing dialogue surrounding Heavenly Mother will reinforce Her position primarily in relation to Heavenly Father, that is as a Wife and Mother, not as God in and of Herself. Obviously, this is complicated. Because on the one hand, I love the idea that none of us can become God by ourselves, that Heavenly Father cannot be God without Heavenly Mother, that I cannot one day be a God without Cec.

And yet.

Some of it is that despite this underlying, implicit belief, the rhetoric we use has essentially granted Heavenly Father Godhood independent of Heavenly Mother for close to two hundred years (within Mormonism, and, uh, far longer within Christianity generally). Though to be fair, we know very little about Heavenly Father (especially since most of the scriptural accounts of God within Mormonism are OT or BoM, where God is Jehovah, who is the premortal Jesus Christ). But we still largely use masculine pronouns for God, suggesting that we mean Heavenly Father, when there’s a linguistic argument (and Mormon doctrinal argument) that we should use plural pronouns (God as Elohim in Hebrew is plural, plus all the coupling necessary for Godhood stuff mentioned above).

I love the representation in Divinity that Heavenly Mother gives to all the women that I know. I love that it speaks to the Divinity that I see in countless women that are in my life. I love that Heavenly Mother gives my daughter a role model that looks a little more like her for the eternities.

But I want that work to be done as inclusively as possible.

I want Heavenly Mother to truly be a Divine Feminine, to be more than a Mother, to be God.

And I want that to happen in a way that empowers all of us to embody and lean into the best of our femininity.       

Anyway. I’m writing seven (if all goes well) profiles of Heavenly Mother this week and hope that as I do so, I can build on the work of those that have gone before and work to create a space for Heavenly Mother that includes, that reaches out to those already on the margins and pulls them in for a warm embrace, that smashes every expectation, that preaches with power, that loves fiercely, that challenges warmly, that sits quietly, that stands loudly.

Here’s to Heavenly Mother, a God(dess) in Her own right.

(Re)Claiming My Mormonism

I firmly believe that reclamation is holy work. That perhaps the foundation of salvation is to reclaim and to make holy that which is tragic and broken and hurtful and imperfect and lacking and mortal. That is what God does. God helps us find and make meaning out of that which is otherwise meaningless. Suffering is not inherently meaningful. The pains and trials and tribulations that I face are not custom-made for me. But with God they can be. We together can create meaning. We can reclaim that which was previously beyond our reach.

This is what I strive to do daily with Mormonism. And what I hope I can give others a little more space to do for themselves. To reclaim Mormonism.

I believe that this is nothing new. This is precisely what every generation has done and will do. I’ve been thinking about reclaiming Mormonism for some time now and I can trace some of those thoughts back to first reading Adam Miller’s Future Mormon: Essays in Mormon Theology in 2016. A quote from the introduction still resonates quite strongly with me:

“Every generation must work out their own salvation. Every generation must live its own lives and think its own thoughts and receive its own revelations. And, if Mormonism continues to matter, it will be because they, rather than leaving, were willing to be Mormon all over again. Like our grandparents, like our parents, and like us, they will have to rethink the whole tradition, from top to bottom, right from the beginning, and make it their own in order to embody Christ anew in this passing world. To the degree that we can help, our job is to model that work in love and then offer them the tools, the raw materials, and the room to do it themselves.”

Adam Miller, “Introduction: A Future Tense Apologetics,” Future Mormon: Essays in Mormon Theology, xii

We must work out our own salvation. Just like all the generations before. We must make Mormonism new. We must transform it so that it can transform us.

The most common critique of my position in and relationship to the Church as an institution is actually leveled at me from both ex- and post-Mormons and other critics, as well as those that have more traditional beliefs (for lack of a better descriptor)—that is, that Mormonism, or the Church, is not _________ (whatever I happen to be describing it as). Essentially, that I can’t make up what Mormonism is and that I have no authority to define it.

I respectfully disagree.

I am a Mormon. I may not have power to change what the Church as an institution does or teaches, but I have power over what I do and teach. Mormonism is far more than the institutional Church. And I have a say in what that is and means and can be. I want the Church, in the experience of those around me (I’m working on another piece on the Three Churches that elaborates on this, but essentially, my local congregation(s) and family and friends and others in a broader “Church” sense), to be better. To be safe for queer people, for those that doubt, for women, for single people, for those with progressive politics. These people will be in the pews and I cannot control everything, but I can do my part to make Mormonism for our generation something that better addresses these and other imperfections currently present.

Mormonism is all the good and bad of the Church. Mormonism is Tyler Glenn’s Excommunication, Imagine Dragons, Ender’s Game and Speaker for the Dead, Utah granting women the right to vote in 1870 and refusing to ratify the ERA, the Bundys, the great work of Gina Colvin, Sistas in Zion, Sunstone, Dialogue, the on-again-off-again Student Review at BYU, the Osmonds, Gladys Knight, jello, funeral potatoes, settling much of the West, The Book of Mormon Musical, and Matt Page’s Mormon Saint candles that Cec and I use for Advent.   

And that’s just the beginning.

Mormonism is all truth. Wherever it is found. And continuing revelation. That’s far more expansive than I can really conceive of. That’s more than any single institution, no matter how good, can fully and consistently express.

I believe in the good of Mormonism. I believe in the promise of Mormonism. I believe in the past of Mormonism. I believe in the present of Mormonism. I believe in the future of Mormonism.

I’m under no illusion that the Mormonism that I believe is common or traditional or whatever. But it is still Mormon. I believe that I belong and have found myself largely accepted by my local community as I authentically express my own sorta fringey, strange way of believing.

As I continue to reclaim Mormonism, to find ways that it resonates with my life and to embody its principles and teachings and ideas in the ways that weave together in the most convincing and provocative and challenging ways for me, I have found my life enriched. During the darkest days and nights of my faith remodel, I wondered if Mormonism was worth saving. If there was anything there that I could make my own, that I could keep with me authentically as I strived to life the life of integrity that I’d been taught to prioritize by the Church and my family my entire life.

I found it by digging deeper into my Mormonism and unearthing the bits and foundations that speak the most to me. That “tastes good” as Joseph Smith would say. I am who I am because of my Mormonism and the ways that I have reclaimed it, not in spite of it.

I know that some have trauma and pain and suffering that is too inextricably tied to Mormonism to reclaim it. Don’t retraumatize yourself. Do what is best for you and let go of that which does harm. I’ll do my best to make space for you however you want space made and hope that you do the same for me.

Look, don’t let the institutional Church dictate how you Morm[on]. Every time someone insists that I can’t be Mormon, they are giving the institutional Church authority over what it means to be Mormon, authority that they don’t have a monopoly on. Mormonism is way more than them. (And they recently threw out the label “Mormon”, so it’s ours for the taking.) If you find value or promise or hope or something in Mormonism, however it is that YOU relate to it, take it. Claim it. Be a Mormon. Whatever that means to you.

I see so many friends longing for a space to be Mormon, but on their own terms. I, a fellow fringey, wanderer, universalist, postsecular, agnostic-adjacent, skeptic, believer, doubter Mormon, grant you permission to (re)claim your Mormonism. Whatever it looks like.

I claim:

  • The King Follett Sermon (THEOSIS?!?!?!? Hell Yeah)
  • The Book of Mormon (these stories will always be part of my scriptural foundation)
  • The Pearl of Great Price (God weeping over Creation is one of the most transcendent passages of scripture I’ve ever encountered)
  • “In Our Lovely Deseret” (a hymn that I unironically adore with ever fiber of my gosh darn being)
  • Continuing Revelation (few things give me more thrill than the belief that God is continually revealing and restoring His/Her/Their work and that I am a part of it)
  • Gods (Abraham talks about “Gods” doing the work of Creation and D&C explicitly describes Abraham, Isaac, and Jacob as “Gods” and I’m all for a funky, mythic pantheon of Mormon Gods)
  • Kolob (I mean, if all the belief in Kolob gave us was “If You Could Hie to Kolob” it would be worth it, but it also embodies Mormonism’s insistence on wild, wacky material theology and the cosmic potential of Space Mormonism that I adore)
  • Funeral Potatoes (so damn good)
  • Feminism (the early Saints, and women throughout the Church’s history, have embodied ideas and principles of gender equality we associate with feminism. I’m under no illusions about the institutional Church’s shortcomings in this arena in the present and the past, but I find inspiration in the countless women that have lived marvelous lives within Mormonism)
  • Blending the Sacred and the Profane (Joseph Smith was a radical, an underappreciated one. Perhaps the most radical of all his teachings and revelations was the ways in which he tore down the barriers between our world and the Divine and insisted on blending them, mixing the Sacred and the Profane, insisting that God is like us and that we are like God, and I am constantly in awe of the reach of these ideas—that I am co-eternal with God, lending power to the notion that I should wrestle with God. I am often challenged by them as well, that all those I see around me are, too, co-eternal with God, that they have Divinity inherent in them)

You may (re)claim different parts of Mormonism. And I hope you do so. I attend weekly and in much of my practice am indistinguishable from other, more traditional believers because of how I want to participate within the institutional Church. You must make those choices on your own. What you (re)claim is up to you. But we must all be about the work of reclamation. As Adam said, “And, if Mormonism continues to matter, it will be because they, rather than leaving, were willing to be Mormon all over again.”

I am willing to be Mormon all over again and I hope that if you wish to be, you can find the space to do so too.  

Necessity of Prophetic Fallibility

Note: This is not a history of teachings concerning prophetic fallibility, nor is it a scriptural or doctrinal exegesis focused on expounding resources for belief in prophetic fallibility.

Prophetic fallibility strikes me as one of the most important and least developed beliefs in Mormonism. We often pay lip service to it, but seem to treat prophets and their authority in such a way that renders the very idea of prophetic fallibility meaningless. Prophetic fallibility is the belief that prophets are not perfect, that they are humans who make mistakes. Now, for this idea to have any power and significance the range of possible mistakes must be bigger than the prophet swearing or yelling at someone sometime. Prophetic fallibility demands that the act of prophecy be eligible for error, not just the everyday existence of the prophet.

Then-Pres Uchtdorf alludes to these happenings in his 2013 General Conference address, “Come, Join With Us,” when he said:

“And, to be perfectly frank, there have been times when members or leaders in the Church have simply made mistakes. There may have been things said or done that were not in harmony with our values, principles, or doctrine.

I suppose the Church would be perfect only if it were run by perfect beings. God is perfect, and His doctrine is pure. But He works through us—His imperfect children—and imperfect people make mistakes.”

Most everyone I know agrees with this idea in the abstract. Very few people, that I know personally, will argue that prophets have never ever made a single mistake. However, some people are likely already pushing back on the implications of my framing of prophetic fallibility. Discussions of fallibility always stop short because the institution never defines past actions, even when reversed, as mistakes. We have plenty of support for the belief that there were mistakes, but once I start naming things, people immediately become defensive.

Without at least the serious consideration of past teachings and policies as wrong, the belief in prophetic fallibility is toothless.

Believing in this version of fallibility, that amounts to practical infallibility is tempting. I feel the temptation. If we accept this belief, we have something certain to rely on in a world that is defined by uncertainty. We can trust in something unconditionally. We have a sense of confidence and comfort that is often lacking all around us in an era some have described as post-truth. Certainty calls to us. Practical infallibility gives us the certainty that we often hunger and thirst after.

Yet, if the prophet always is right and always speaks for God, what does that require of us? How does that build our own personal faith and relationship with the Divine?

Very little.

Consider that the act of wondering and pursuing personal confirmation that any given statement from a prophet is from God is a True/False exam, that’s open book where you can study and learn and find the correct answers. However, you also know that there’s a cheat to this particular exam–all of the answers are “True”. Will you even bother to study out for yourself one question? No. At least, I wouldn’t.

Perhaps this is an indictment of my own laziness, but I think there’s a spiritual truth here. If the prophet is never wrong, my only choice is to abdicate my agency. To give my will entirely and to languish in spiritual childhood. How can I wrestle with someone who is never wrong? If the outcome is already pre-determined, why bother asking the question?

I cannot exercise faith in someone who I know to always be right.

Faith demands uncertainty.

Faith demands the possibility of wrongness.

Faith demands fallibility.

If we accept prophetic fallibility, then suddenly, I, and all of us, are energized in the building of Zion. We all have our agency restored to do and say and believe. To push and pull and agitate. To feel divine discontent.

If the prophet can be wrong, I have a responsibility to watch for those wrongs and to speak against them. I must be vigilant in my spiritual life. I must take every pronouncement to the Lord in prayer and wrestle with it. To ponder and mull and debate and chew and feast and argue.

To return to our exam, the test is suddenly alive with possibility. Any question could be True or False. Or even some mixture of the two that defies the reductive binary we tend to impose on prophetic announcements that seems to fall wonderfully short of the reality and complexity of (at least my) lived experience with the Divine.

I can’t simply float through any longer.

I must seek to know God so that I know Their/Her/His voice when it comes from the prophet’s lips. I must build my own relationship with the Divine because I cannot count on another, even the Prophet, to speak God’s will with complete accuracy.

I must approach this process humbly, particularly with epistemic humility. I must be careful that I don’t make my own idol out of myself and my beliefs. Yet, as I check myself and strive for humility, I cannot shy away from speaking what feels true to me. For the good of the Body of Christ. For my fellow comrades in the Gospel, my fellow Saints.

If we embrace the beauty and challenge of prophetic fallibility, our work is only just beginning. We need a communal ethic of fallibility so that we as a people can move beyond the damaging teachings and beliefs of prophetic perfection that seem to violate the spirit of the first three of Ten Commandments revealed to Moses (no other Gods before me, no idols, no taking the Lord’s name in vain) and create a culture of spiritual stagnation and dependency that separates us from God and the source of Salvation.

Perhaps the central conceptual difficulty in creating this ethic is to find a way to ensure that community is not lost with the dissolution of some of the authority centralized in the prophet. As prophetic fallibility is spread and believed, the centralized authority of the Church will be weakened. In many ways, this is the opposite of what decades of work of correlation has done. But I believe it is a necessary work.

As a community, I believe that we risk missing out on the promise of continuing revelation. We are all the Body of Christ and if we don’t listen and talk with one another and express our pain and discontent at the actions of some of that Body, how can we grow and improve?

Our community risks being robbed of its richness and diversity. We risk losing our connection to the Divine. We must know and find God in each other, not just in the voice of one man. I have so much to learn from all of my fellow saints and may neglect their voices if I believe that one man speaks pure, unfiltered truth at all times.

Our communal spirituality can be deepened and strengthened, not weakened, by an ethic of fallibility.

Perhaps it may even inspire us to take more seriously the words that are shared by our prophet(s). To wrestle with them, to engage with them. To truly discuss and ponder them. To feast on them and to discuss them one with another. Rather than a culture that shares, listens, and is done, the sharing is simply the beginning. Gone would be the days of assigning a General Conference talk as the basis for sacrament meeting remarks, only to hear that talk parroted by each and every one of the speakers because the words were thought to be beyond challenging.

Maybe, we could have three or four different perspectives on that talk. Different readings of it that come from the speakers’ own lived experiences and expertise. I could perform a literary analysis, rooted in some sort of textual explication or intersections of postsecular-Marxist-intersectional feminist-queer theory. My brother (in med school) could weave in some discussion of the body and anatomy as a way of understanding what was shared. Cec could take a perspective of various therapy techniques, grounded in cutting-edge social science.

Or maybe, we could find a sense of unity by grounding ourselves more in our foundational Mormon texts: the Bible, the Book of Mormon, the Doctrine & Covenants, and the Pearl of Great Price. We engage fiercely with what these texts ask of us and use them to be in kinship one with another.

I’m not calling for prophets to stop speaking. Or for us to stop listening to them. I LOVE the doctrine of continuing revelation. I believe that we need to work with God to find more ways to Love, both God and our neighbors, better. We are far from living up to the commandments that Christ has given us and continuing revelation will be an essential part of building Zion. Continuing revelation will help us create the community that Christ can return to. Continuing revelation will guide us as we strive to embody the principle that all are alike unto God. Continuing revelation will teach us how to live according to God’s ways, even while we recognize that they are higher than our ways. Without continuing revelation, the word of God has been revealed. God no longer needs to speak to us, we simply need to find God’s truth in the texts that have been given.

Continuing revelation demands eternal progression. If revelation is constantly flowing, the work is never done. If revelation stops, we may stop progressing. I don’t think we’re done yet and eagerly await what may yet be revealed and to continue to strive to bring to pass God’s work on this Earth.

Let’s wrap up with some questions that animate the journey to this communal ethic of prophetic fallibility that I believe we need to cultivate:

How do we balance community and maintaining unity as a Church with the belief in prophetic fallibility?

If “following the prophet” cannot be the same rigid standard that it currently is, what can replace it?

Does a more rigorous understanding of prophetic fallibility create a need for institutional accountability?

If so, what does that look like?

How do we atone for the mistakes of past or current prophets?

What do we do when there is disagreement about whether any given prophetic pronouncement is from God?

Do we need a unified response to everything the prophet says?

What are the limitations of prophetic fallibility?

Where is the burden of proof? Do we assume that a statement is from God until proven otherwise? Or do we assume a statement is mortal until proven Divine?

Can a global Church have a less-centralized hierarchy?

Does a stronger belief in prophetic fallibility necessitate a less-centralized power structure?

What are the consequences of this?

If prophets can be wrong, why believe in them?

If prophets can be wrong, how should we believe in them?

How do we express dissent when we feel, after prayerful consideration, that a prophet has said something not of God?

Are there limitations on the proper expressions of dissent?

What exactly is the place for alternate voices, or loyal opposition?

How do I filter out personal pride and blindspots when seeking revelation about the Divinity or lack thereof of any given prophetic pronouncement?

How do I ensure that in displacing the idol of prophetic authority, I don’t simply replace it with an idol of my own authority?

How do we prevent ourselves from building new idols that we worship instead of God as we tear down the old ones?

What does it mean to sustain a fallible prophet?

I hope and pray that we can consider these questions together, as Mormon comrades in Christ. Please, reach out to me with any thoughts and insights that you have.

And now, let us close with the words of Brother Levi Savage that guide much of my relationship with Mormonism:

“What I have said I know to be true; but seeing you are to go forward, I will go with you, will help all I can, will work with you, will rest with you, and if necessary, will die with you. May God in [His/Her/Their] mercy bless and preserve us.”

God be with all of us.

Jesus: An Easter Speculative Profile

I was settling back into the swing of things, getting used to life again, when Cec burst in, talking a thousand miles an hour.

“He’s back! JC! Joshua! He’s…he’s…he’s back, I saw him, he’s here, he’s alive, he’s the same, but different, uh, like, JC IS ALIVE!”

I was dumbfounded.

“Alive?” I say slowly.

“YES. Alive! Like back from the dead! Like a zombie, but ya know, less…gross.”

Wow.

I didn’t know what to think. Obviously, I believed Cec, but I couldn’t believe it. It was too much. I couldn’t bear to be disappointed again. No. I can’t fully let myself believe until I see him. The cost of hope is too high.

I sat, overcome with the feeling of hope that I couldn’t stop myself from feeling, no matter how hard I tried. How could I not believe my wife?

I look over at the clock.

11:45.

“Shit. Babe, we’ve gotta get going or we’ll be late!”

We hurry to gather our things and H— before rushing to church.

As we’re hurrying we pass a middle-aged woman in disrepair, looking in need of a shower, holding a piece of cardboard with, “2 kids. No work. Need food. Anything helps.” scrawled on it. I scrounge for some cash and hand her five bucks without stopping.

Clouds are starting to gather above us.

We pick up the pace and make it inside, just as the rain starts to pour. The tall heavy wooden double doors of our old school chapel closing behind us.

I breathe a sigh of relief and the three of us find a seat.

We’re next to an older gentleman in the congregation, who is notorious for talking through the entire meeting. Immediately he starts in on some meanderings about a dog or a horse and the farm and a broken tractor and I’m trying to pay attention to the meeting while nodding and “uh huhing” along with the story so he doesn’t feel ignored.

This went on for a few minutes and then I glanced over at the old man and his eye twinkled.

JC.

I startled. Wait is that….no. It’s just Wilford. Just Wilford. What am I saying. Even as ye have done it unto the least of these. The woman from earlier flashed before my eyes. I’ve been failing you, JC.

I turn to Wilford and truly listen to him. As I turn, his eyes are welling up with tears, he’s talking about loss and pain and loneliness. I simply lock eyes with him and put my arm around him before pulling him in close. We stay like that for a moment, the rest of the chapel fading from view. He pulls away, and whispers, “Thank you.”

Thunder rumbles.

We sing some hymns, as I continue to ponder what has happened and what I’ve done.

I repeat the refrain that’s pulled me through the grief thus far.  

Lord, I believe.

Help thou mine unbelief.

The organ swells and the prayer’s about to start when thunder booms throughout the chapel, echoing along with the trample of the rain. The prayer begins and before the last “amen”, the sound of the thunder and rain ramps up and the doors begin to creak open.

I look back.

A tall, dark-skinned figure, head bowed, hair covering his face dripping with rain, pushes both doors open, in shadow, until he stands tall, moving his head out and to the right, shaking his long hair out of his face. The shorts and floral shirt are too good to be true. It can’t possibly be.

“Well, God surely does send down rain on the just and the unjust.”

His eyes twinkle, the smile that crosses his lips filled with renewed energy that I haven’t seen in months.

I climb to my feet and leap over the pew to run to him.

He opens his arms wide, grinning with his whole face, his whole being.

We embrace.

I’m cheering.

Tears stream down my face.

We hold each other close.

My friend. My brother. My king.

Jesus: A Saturday Speculative Profile

We had all gathered together. The old crew. All the places were laid and we were just getting food out (Cec and I were hosting so that we could step away and help out our daughter if need be). I was counting the places set one last time to ensure that we were totally covered.

“Twelve! There are thirteen of us, remember?”

Oh.

He’s gone.

Still.

Gone.

The grief catches me in surprising moments like this. I think that I’m totally fine and have come to terms with his absence when all of a sudden it hits me. He’s not here and I’m waiting.

Back to the wilderness.

I sometimes wonder if I’d be better off now if I’d never known him. If I never saw him heal. If he’d never ministered unto me. If I’d never felt my soul on fire with his teaching.

And then I can’t stand the thought. I can’t stand thinking about the ways that my life could have been better without JC. After all he did for me. For us.

I hate myself for even daring to think such a question. He’s fresh in the ground and I’m already wondering what all this was about and if it’d be be possible or even beneficial to imagine a world where I wasn’t wracked with guilt at every absence that I noticed.

Could I have arrived here without this pain and suffering? Or was this an essential part of my adult life experience?

But the grief is debilitating. Worse than before I met JC, because now I know what connecting with the divine is like. Back to seeing through the glass darkly. What am i supposed to do? What is the point?

What was true that he taught? What am I supposed to do with his message now, in the wilderness? He taught so much and promised so much that now seems impossible. How can the Kingdom come if the King is dead?

Even now with his loss the memories of being with him are starting to fade. Some of the things we saw seem impossible. Each passing hour changes what I feel and how I remember. Perhaps the Divinity and truth that I experienced wasn’t. Perhaps it was something less, some kind of trick.

God, how could this happen? How could you let them take him? We needed him? His work wasn’t done. We’d only just started, and now…

I need to keep him near me. Somehow keep him here. Remember him. Honor him. Serve him. I thought he said I’d see him again or that he’d be back or that this wasn’t the end, but I don’t know what he was talking about.

I wait.

I mourn.

I ache.

I suffer.

I need JC. I need him. Where can I find him?

Lord, I believe.

Help thou, my unbelief.

And still, I wait.

Jesus: A Friday Speculative Profile

There he was again. JC. Dressed in that damn orange jumpsuit. I tried to come every week, but life had gotten busy and it’d been awhile. But time was running out.

I looked up at him through the glass, his brown face looking back at me, long hair touching his shoulders in loose ringlets that he’d brush back every once in a while. His beard was trimmed pretty closely (from the trial, he’d refused to cut his hair, the help of an attorney, and even to say anything in his defense, but did clean up his beard a bit).

He was just looking at me. Those big, kind, eyes always felt like they were giving me a hug, when he was the one that needed comfort.

“It’s good to see you, Conor.”

“Good to see you too, JC. How are things?”

“My end is near, but things are good.”

I close my hand into a fist, squeezing my nails into my palm in anger and pain, hoping to stop the tears I could feel welling up.

“Why? Why couldn’t you just defend yourself? Or run away…we could’ve got you out of here…what are we going to do without you?” I trail off, looking down and off to the side before turning back, locking eyes, his gaze clearly never leaving me, “What am I going to do without you?”

His lips turned up into his familiar smile, weaker than usual.

“I am, who I am.”

“C’mon, JC, they’re going to fucking kill you and you’re…you’re being all cryptic and shit…”

“Hey. Conor.”

His hand was placed on the glass, splayed out and inviting.

I reluctantly bring mine to rest against the other side of the glass.

“I’ll be back. This isn’t the end. It’s only the beginning.”

“I…wha…”

“You’ll see.”

“But why why you? Couldn’t it be someone else? Anyone else? This isn’t right. You don’t deserve this, you…you…you”

“Does anyone here deserve this?” He asks, gesturing to the other inmates around him, “If they can’t have justice, why should I?”

“I…I…”

“It’s good to see you, Conor. You’ll be here tonight?”

Tonight. Tonight was the end. The execution. Tonight they were going to kill JC. An innocent man.

I paused.

“I’ll be here.”

“Thank you. I’ll see you.”

He placed the receiver in its cradle. And started standing up before sitting back down and picking up the phone again.

“At least if I end up in Hell, I’ll be prepared to search for my book of life for eternity, right?”

I chuckle.

“Right,” I say with a soft smile.

He finally places the receiver in its cradle. And stands up to leave. He’d turned to walk away, but looked back to shoot some last finger guns at me, his eyes wearily twinkling as he walked back.  

I sat. Stunned.

*

It was time.

I was back at the prison. I’d dressed up, not sure why, but it felt right to witness JC’s final moments looking my best. Even though he rarely changed out of his patterned shirts and board shorts. I chuckled to myself remembering all the times we’d had — the fish sinking that boat, that wild snow storm, that night with H—. What am I going to do without you, JC?

They walk me back to the observing room. The chair is in the center.

I’d tried to stop myself, but I’d been devouring everything I could find on lethal injection and my stomach churned thinking about how fucked up the whole thing is.

They walked JC out, in chains.

They place him in the chair, and strap him in.

The doc is preparing the injection to the side.

This is it. The End.

The injection is placed, but before it can enter his blood stream, JC cries out, “God, where the hell are you hiding?”

The injection enters.

He slumps, twitching.

I gasp.

I stare dumbfounded.

It was finished.

Jesus: A Thursday Speculative Profile

JC and I walked in for dinner, pretty late. I hadn’t been home since I left early that morning, leaving Cec alone with Baby H— hours longer than I tried to.

It wasn’t that unusual for JC to join us. He didn’t really have anywhere else to go and often found himself at our table, which we were always grateful for. He was a delightful dinner guest, always ready with a witty retort and deep thoughts on everything (though to be honest, I sometimes felt a little like he was operating on a different plane than the rest of us, just seeing a totally different world than we see).

So, JC was over. But something felt different about tonight. He seemed preoccupied, some heaviness weighing him down.

We traded pleasantries and dinner was ready.

JC’s mind was clearly elsewhere, so Cec and I caught up on how each other’s day was, with JC occasionally chiming in. All of us taking turns with H— as the meal went on.

As we wrapped up, JC cleared all the plates and did the dishes (all of them, even the ones from days ago with food crusted onto the pots, pans, plates, and bowls). An unexpected kindness.

As he was finishing, he turned to me, “Conor, I know you’ve got work in the morning, but can you stay up with me? I’m waiting to hear from a friend and…”

“Of course, JC, I mean, Cec’s tired and I’ll probably need to help with H—, but I’ll be just in our room, awake, if you need me.”

His eyes filled with a gratitude, barely masking the pain and longing that was beneath.

“Thank you.”

After bustling around for a couple of hours, we left JC out on the couch, thumbing through Steven Peck’s A Short Stay in Hell, while we went to put H— to bed. Cec was out immediately, exhausted after caring for H— all day.

I woke up to JC, shaking me, my body splayed out across the bed, hand holding a pacifier in H—’s mouth.

“Conor, I’ll never shake the angst about eternity from this book!”

“……wha…..what….what book?” I slur out, still practically asleep.

“This one!” He whispers with necessity and excitement, brandishing Peck’s novella he’d been browsing earlier.

“Mmmmmm, it’s good…huh,” I manage to slip out before my eyes close.

H— is screaming.

My world is spinning. Something is happening. I have to do something. What is that noise? GAH, I scramble for my glasses and my phone to piece together what I’m experiencing.

2:47

Shit.

I blink rapidly, trying to prevent my eyes from closing involuntarily. I reach over to H— and touch her chest, making quiet, calming noises, while I try to wake up enough to help her.

Cec is already awake, checking for a bottle or a diaper. Stumbling around.

“Babe, it’s ok, I’ve got her. You sleep,” I tell her, still feeling some guilt for leaving her alone with H practically the entire day before.

I picked up H— and tried to calm her down, when JC walked in, and I realized that I’d left him totally alone with the existential angst of Hell and felt awful.

“JC, I’m so…”

He simple shook his head, his long curls gently jostling, before reaching out for H.

“Hey, H—…” he trails off, lifting her from my arms and looking deep into her eyes. “Sleep, Conor, I’ll take her.”

“Are you sure?”

He looked at me with that same bone-weary, yet kind look.

“I’m sure.”

“Thank you…” I mumble as he turns to leave.

I get one more look at H— and got the strange feeling that she was helping him as much as he was helping her.   

Jesus: A Wednesday Speculative Profile

Nothing was ever quite the same after I met Joshua. He had a knack for upending life, bringing in the unexpected.

I was in the middle of teaching a class when he first came in. We were talking about rhetoric and the ethics of persuasion and finding common ground, when all of a sudden the door opens, which wasn’t that unusual, and this guy looks in. He’s a little wild looking, but overall, he’s fairly nondescript. I couldn’t give you a clear physical description of him.

I stop and turn, leaving space for him to jump in with his question if he had one and there’s nothing. I wait expectantly.

Nothing.

I turn back to my students, “So, how can you use appeals to pathos ethically?”

“Come,” the stranger at the door beckons, “follow me.”

He then bounds off, the last thing I saw of him before he was out of the classroom, was a knowing smile, with a twinkle in his eye.

I didn’t.

*

I was out with some friends on the lake. We were sorta fishing, but mostly just wanted to hang and laze about in our boat. I kinda hated fishing, to be totally honest. I’d fished a handful of times with scouting as a kid, but it was so boring (and then you had to kill and gut the fish, which was gross and smelled awful). Anyway. We were fishing.

We’d been out all day and were about to come in. Nothing to show for our efforts. Which is the absolute worst. Usually, we at least had some fresh fish to fry, but nothing. Just vaguely smelling like worms and lakewater.

Then, suddenly, there’s a guy on the shore. He looked vaguely familiar, but I couldn’t totally recognize him at the distance (not to mention the angle the sun was at).

He calls out to us, “How’s the fishing?”

“Rubbish!” I yell back, as my friends mock my persistent and haphazard use of British slang.

“Try it once more! Cast all your rods on the left side.”

We all look at each other, rolling our eyes, but something about this exuberant guy made me want to humor him.

So we did. Expecting nothing.

I held my rod lacklusterly, not paying attention, until it suddenly jerked and pulled me forward before I caught myself.

As I braced myself against the deck, I looked around and realized that everyone else was experiencing the same thing. We started to reel in our respective catches. As we’re all reeling and reeling, straining against what felt like a blue whale, I look back at the shore and the man has his hand to his mouth, trying (and failing) to stifle laughter.

I land what I think is going to be some monster fish, as do all of my friends. The deck is groaning under the collective weight of these massive fish, when an entire school of fish leaps out of the lake and onto the deck, flopping everywhere. Where suddenly swimming in fish. Slipping and sliding as I try to get out of the ankle-deep pile of fish. The boat is now taking on water, and we’re desperately trying to navigate back to shore, fighting off untold numbers of fish, and the man is now doubled over in laughter.

We land the boat and all manage to get off, pulling fish out of our pockets and sleeves.

As we struggle to figure out what is going on, I finally got a look at this stranger, wearing bermuda shorts, sandals, and a floral shirt, unbuttoned showing his dark brown chest. He had some sunglasses that he pushed up to rest on his black, flowing, shoulder-length hair, revealing the same face that peeked into my classroom. He reached out his hand, saying through an ear to ear grin and barely recovered from his laughter, “Hey, I’m Joshua.”

“Get the hell away from me, man. I cannot handle whatever it is you’ve got going on,” I retort, pushing his hand away.

“Oh, come on, I’ll make you fishers,” he paused, that twinkle in his eye back, suggesting he was very pleased with what he was about to say, “of men.”

I left.

*

This was a mistake.

The storm raged all around us. Shit. We’re going to die.

We were stranded in the midst of a wild snowstorm, off road, wind and snow blowing in all directions. I couldn’t see anything. Anywhere. We’d tried to walk through it earlier, but fell through the snow banks that were everywhere, not to mention, just being utterly unable to keep our feet steady with the wind and snow.

The snow was starting to bury our truck. Soon we would be unable to open the doors.

A figure was up ahead. Somehow walking eerily through the storm.

“Uh, guys, you see that?” I ask, nudging Andrew next to me, pointing out at this vague person-like figure moving in our direction.

I don’t believe in the abominable snowman or yetis, but damn, what else could be here?
As the figure got closer, the colors were bright, florals maybe?

“Shhhhhhhiiiiiiiit.”

Everyone looks at me slightly shocked, but awaiting my explanation of what could possibly cause such an exclamation given the near-rock-bottom place we already were.

“It’s that Joshua dude.”

“No way, it can’t be. No human could possibly survive this storm, especially be walking like that. Ask him.”

I look incredulous, but after some more cajoling, figure, what do I have to lose?

I roll down the window and stick my head out and yell, “Who are you?”

“C’mon, man, I’m Joshua! Just look at me!”

He had a point.

But for some reason, felt possessed to say what came out of my mouth next.

“If it’s really you, Joshua, ask me to come to you.”

“Alright, Conor. Come.”

I did.