God speaks to each of us as he makes us,

then walks with us silently out of the night.

These are the words we dimly hear:

You, sent out beyond your recall,
go to the limits of your longing.
Embody me.

Flare up like flame
and make big shadows I can move in.

Let everything happen to you: beauty and terror.
Just keep going. No feeling is final.
Don't let yourself lose me.

Nearby is the country they call life.
You will know it by its seriousness.

Give me your hand.

Rainer Maria Rilke

J. Bonner Ritchie - Security Religion vs. Growth Religion

Security religion provides refuge.  It builds an ecclesiastical wall which protects from the onslaught of questions and doubts and decisions.  Growth religion, on the other hand, forces its adherents to grow, to accept responsibility, to assume the burden of proof, to move beyond extrinsic constraints.  Growth religion provides not a wall but stepping stones to climb for the purposes of understanding, analyzing, serving, and making choices. We all seek the safe harbor at times.  We need to be protected, to rest so we can go back for the battle.  Security needn't be an inhibiting force; it can and should be positive.  Whether it is or not depends more on how the member responds to the system than how the system makes demands of the member.

J. Bonner Ritchie, "The Institutional Church and the Individual",

The Church exists for nothing else but to draw men into Christ, to make them little Christs.  If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time.  God became Man for no other purpose.  It is even doubtful...whether the whole universe was created for any other purpose.

-C.S. Lewis, Mere Christianity

What we call the virtues are precisely those attributes of character that best suit us to live harmoniously, even joyfully, in society.  Kindness only exists when there is someone to whom we show kindness.  Patience is only manifest when another calls it forth. So it is with mercy, generosity, and self-control.  What we may have thought was our private pathway to salvation, was intended all along as a collaborative enterprise, though we often miss the point.  The confusion is understandable, since our current generation's preference for "spirituality" over "religion" is often a sleight of hand that confuses true discipleship with self-absorption.

Terryl & Fiona Givens, The God Who Weeps, pg. 112-113

Two Obstacles to spiritual growth that are often reflected in Mormon mantras:

1.  SUPERSTITION.  Mormon's aren't superstitious.  We are modern and sophisticated; we don't dance in circles or chant incantations. Or do we?  If someone uses words or actions to influence God to do what they want, I believe that is superstition.  Prayer and ordinances were designed to put us in harmony with God so we can be spiritually nourished.  They are not designed to turn God into a cosmic vending machine.  Acts of service are designed to benefit others, not to motivate God to be nicer to us.  Keeping commandments should be acts of faith and love, but too often they seem to be approached as ways to get "blessed" (which, in our minds, usually means getting what we want or avoiding what we don't want).

2.  "BAD" RELIGION.  Bad religion occurs when the ordinances and practices become ends in themselves rather than support for spiritual growth.  I've seen couples extend themselves to become worthy to get "married int he temple" only to return to past problem behaviors afterwards.  They somehow thought the ordinance itself would be transforming and give them power over sinful attitudes and behavior.  In counseling, several Latter-day Saints have said to me: "I keep the Word of Wisdom, pay my tithing, and serve faithfully in my calling.  Why is my marriage failing?"  Or "Elder _____ said in conference that if we attended the temple regularly, our marriage would be successful!"  My response is usually something like, "I'm glad you are doing all this good, church-related stuff,  but until you learn how to be patient, kind, affectionate, and emotionally honest, your marriage is going to be a mess."  There is no doubt that LDS practices and ordinances can help us acquire these qualities but only if they are seen as supports and not ends.

-Philip McLemore, "Mormon Mantras", Sunstone, April 2006

We find ourselves in a universe pervaded by laws that define the relationship of action and consequence. Some are manmade: speed and you get a ticket; rob and you go to jail; break curfew and you're grounded.  Some are physical: let go of a rock and it drops; expose potassium to air and it forms hydrogen gas; mix baking soda and vinegar and you get a frothing pot worthy of the witch's concoction in Shakespeare's Macbeth.  And some laws are moral: nurturing hatred cankers the soul; practicing kindness and forbearance develops serenity.

Parents and police officers alert us to the first category.  Physicians and chemists may give us fluency in the second.  But nothing short of trial and error will convert us to the unyielding strictures of the third.  To be adept at the first entails outward behavior.  Mastering the second challenges our mind.  but to live in harmony with the moral law of the universe requires body and soul, heart and mind, the will and the affections of the undivided self.  This is the meaning of Jesus' words that living the highest and holiest law; loving God, requires "all your heart, and...all your soul, and...all your mind."

Terryl & Fiona Givens, The God Who Weeps, pg. 84

I could never be talked into believing that all a fish knows is hunger and fear.   I have tried to feel nothing but hunger and fear and don't see how a fish could ever grow to six inches if that were all he ever felt.

Norman Maclean, A River Runs Through It, pg. 19

Three of the pups wandered off immediately as the little dog weaned them, but one, a dis-coordinated male, stayed around and was tolerated by its mother.  Grainier felt sure this dog was got of a wolf, but it never even whimpered in reply when the packs in the distance...sang at dusk.  The creature needed to be taught its nature, Grainier felt.  One evening he got down beside it and  howled.  The little pup only sat on its rump with an inch of pink tongue jutting stupidly from its closed mouth.  "You're not growing in the direction of your own nature, which is to howl when the others do," he told the mongrel.  He stood up straight himself and howled long and sorrowfully over the gorge, and over the low quiet river he could hardly see across this close to nightfall...Nothing from the pup. But often, threafter, when Grainier heard the wolvesat dusk, he laid his head back and howled for all he was worth, because it did him good.

Denis Johnson, Train Dreams, pg. 53