Lucifer's Lantern

Religious arguments online tend to follow a familiar pattern. Someone makes a claim. Another person asks a question. An answer is given, but the questioner does not really engage with it. They ask for another source, then another explanation, then proof of some smaller point buried inside the original answer. Every response produces three new questions. When the other person finally becomes irritated or leaves, the questioner declares victory. “I was only asking questions.” “Why are you afraid of a civil discussion?” “If your position were true, you should be able to defend it.” This behavior is often called sea lioning. It looks like curiosity, but functions as harassment. It uses the language of calm discussion without accepting the responsibilities of an honest one. Religious believers do it. Critics of religion do it. Apologists, atheists, pastors, ex-believers, missionaries, and anonymous accounts do it...  No position has a monopoly on good faith. The name itself comes from D...

We can't deny that the Church of Jesus Christ of Latter-day Saints provides millions of dollars each year in humanitarian aide, and that many members serve generously. But this aide is pennies compared to what the church spends on temples, their stock portfolio and real estate collections. Which begs the question, where does humanitarian work rank in the Church’s own mission? For decades, Church leaders defined that mission around preaching, ordinances, and salvation. By the Church’s own messaging, caring for the poor has historically been one of the Church's lowest institutional priorities. 1936 to 1981: Welfare was meant to build character During the Great Depression, the First Presidency tied welfare to work, independence, thrift, and self-respect. The goal was to help people provide for themselves. In 1936, J. Reuben Clark said that the welfare system had one primary goal: building character , an idea in which he repeated again in 1981. The real long-term objective of th...

  In recent years, growing public concern about how abuse allegations have been handled within the Mormon church has raised a diffic ult but necessary question: how much responsibility should individuals place in institutional systems to protect children? For many (not all) Utah residents, there has long been an assumption that reporting concerns to ecclesiastical leadership is sufficient. Yet repeated allegations and investigative reporting have reminded the public that institutional processes within the church may  not always result in immediate reporting to civil authorities.  Most people assume that only teachers, doctors, social workers (or a church hotline) are required to report child abuse. In other words, "someone else will handle it." And yet the Utah law itself presents us with an entirely different expectation that should have been the cultural norm this entire time. It places the duty to report suspected abuse to the proper authorities directly in the hands...

When you grow up or live inside a system where your sexuality is treated like community property, you end up believing that your body, your desires, and even your curiosity belong to someone else’s judgment. It hits some people early. For others, it doesn’t click until years later, long after sitting in a small office across from a church leader asking questions no one should’ve asked in the first place. And it’s not just teenagers. Adults get caught in the same pattern, feeling obligated to confess things that should’ve stayed personal. I need you to understand this...   Your sex life is nobody’s business .  It's most certainly not the business of the  man holding a calling that makes him your “judge in Israel.” Turning your sexuality into something that needs review and approval doesn’t build integrity. It builds a culture where you learn to monitor yourself through someone else’s expectations. You stop listening to your own sense of right and wrong and start waiting f...

If Jesus came back today, he would not recognize what Christianity has become. The modern church is built on power, money, and influence. Whatever moral teacher he might have been, his message has been rewritten to fit the needs of institutions. The result is less a faith about truth and more a system for control.      The French philosopher Jacques Ellul explored this process in his book The Subversion of Christianity . (Affiliate Link) He wrote that the teachings of Jesus were too disruptive to survive unchanged. The early followers of Jesus spoke about compassion, humility, and equality. Those ideas had no place in an empire built on hierarchy and control. Over time however, Christianity adapted. It learned to cooperate with authority. What started as a small movement of the poor became the official religion of the powerful.      Ellul, who was a Christian, saw this as a betrayal. Every belief system changes once it becomes institutionalized....

In a notable approach to celebrating the 183rd anniversary of the Relief Society (the womens organization of the LDS church), the recent worldwide devotional prominently featured Elder Dale G. Renlund of the Quorum of the Twelve Apostles as the central speaker. The Relief Society General Presidency- President Camille N. Johnson, Sister J. Anette Dennis, and Sister Kristin M. Yee also contributed messages during the event.