In May of 2010, I was standing alone in my new room after having just started a new job for the summer working the dorms at BYU. I had just finished completely unpacking, and everything was in place and orderly. And it was at that moment, when all seemed settled, that I decided I had to leave.
There I was, just done with my first year at BYU. The past year and a half of my life had been spent fighting against a thought that started as a small flicker but overtime became impossible to push back. That struggle had been spent with what seemed like virtually constant prayer, and I was feeling very close to God at that time in my life—closer than I had ever felt before.
And so, I sat down at the end of my bed and said a simple, to the point prayer. . It wasn’t a prayer of asking—I am much too decisive a person for that. I said something like “Hey. I know I just unpacked and everything. But I can take it no more, and I have decided to leave the church. No one understands my struggle better than you—you’ve been with me through it all. But I can’t do it anymore. I do not feel welcome, and I do not feel that this is my home. I’m starving slowly and I am finding no nourishment in this church. I am scared if I stay much longer, the damage will not be reversible and I’ll never recover. So, I have decided to leave. I’ll transfer to a new school. I’ll move on from this.” Continue reading
The Church of Jesus Christ of Latter Day Saints is built upon the idea that we can seek answers to fundamental questions about ourselves and our relationship with God. Many celebrate the peace they find in the church through having answers to life’s deepest questions. However, I would contend, that many of the essential doctrines of the church are much more clear when they are applied to men than when they are applied to women. Subsequently, among members of the church, there appears to be a wider variety of opinions about how these doctrines apply to women, while the application of these doctrines for men is much less contended. Below, I have listed three essential areas of doctrine in which I think this is the case. Continue reading
When Beatrice and I were serving together as missionaries, we were lucky enough to be in a district that included the mission offices. The APs and office Elders were in our district, so more often than not we held district meetings in a cozy conference room in the main mission office building, giving us frequent occasion to see the Mission President and his wife.
Throughout our companionship, Beatrice mentioned to me that she had questions about the role of women as depicted in the temple endowment. We discussed it a few times in companionship study, and then – taking advantage of our proximity to the mission leaders – one day we decided to take the issue to the wife of the MP. To be clear, we didn’t openly dissect elements of the endowment that are considered private or sacred. We talked about the sorts of things that are commonly parsed on fMh, Exponent II, and here at ZD: the hearken covenant; women veiling their faces; the almost complete silence of Eve and lack of other female characters in the pre-mortal realm; and other, similar issues. Continue reading
The LDS church is often portrayed (and not without reason) as a highly authoritarian institution. When the prophet speaks, you’re expected to listen. But every Latter-day Saint knows that this comes with a significant caveat. If you’re skeptical about something you hear, you can skip all intermediaries and go directly to God for your own answer. Church directives come with a built-in loophole, and even with some official acknowledgment that general principles might not apply to everyone–for example, the oft-quoted comment from a talk by Boyd K. Packer that “we’d like not to take care of the exception first. We will take care of the rule first, and then we will see to the exceptions,” (which acknowledges the existence of exceptions), or the comment in the Proclamation on the Family that “other circumstances may necessitate individual adaptation.” If you’re struggling with some practice or doctrine, you don’t have to simply swallow it; you’re expected to individually work it out with God. Continue reading
(In case you missed our April 1 transformation)
It’s high time I confess a heresy that may put me at odds both with many Mormons and with many feminists: I’m not really all that enamored of the idea of the divine feminine, of the doctrine that we have a Heavenly Mother.
I don’t recall when I first encountered the teaching that we have a Heavenly Mother as well as a Father—though I can say that the idea that Heavenly Father had multiple wives was one that rather horrified me (it still does). But even beyond the potential polygamy problem, the notion of an Eternal Mother was one that left me feeling a bit icky. I projected the kinds of saccharine rhetoric about women that I heard about church onto her, imagining a Mother who was always soft-spoken and dripping with sentimentality. I figured that if such a divine personage did indeed exist, I didn’t want anything to do with her.