In my version of a non-institutional “Reform Mormon” position I'm doing something similar to what Reform Judaism did with Jewish law: that is, distinguish between eternal principles and historically conditional practices.
In this kind of approach, I treat Mormon scripture, prophetic teachings, and church traditions as evolving human-religious products rather than permanently fixed commands.
Some examples in Bullet Points:
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The Doctrine & Covenants “Word of Wisdom” was originally flexible and culturally conditioned rather than an eternal health code. Historically, early Latter-day Saints sometimes used coffee, tea, wine, and tobacco and only later was it prohibited by tje Institutional Utah-based LDS denomination. As a Norse-Reform Mormon I interpret the revelation as emphasizing moderation, health, and avoiding addiction rather than total abstinence.
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Marriage in early Mormon history included periods of complex marital experimentation:
- During plural marriage in the 1800s, legalized government marriages were often rejected
- Instead of licensed marriages, plural sealings were performed as "spiritual marrriages" (unrecognized by the government).
- LDS leaders thus practiced cohabitation with their wives (in the eyes of the government) in the 1800s
A Non-institutional Independent Mormon can rightly argue that covenantal commitment matters more than state licensing. Thus, based on the principle of sealings and cohabitation in the 1800s, long-term cohabitation is morally acceptable if it reflects long-term commitment, fidelity, mutual care, and family responsibility. Others however may still prefer legal marriage for ethical or social pressure reasons.
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Sabbath observance is absolutely flexible as a symbolic “day of rest” rather than strict dogmatic observance.
Other Mormon commandments or practices an Independent Reform Mormon has reconsidered include:
Temple rituals:
A Reform Mormon sees temple ordinances as a symbolic spiritual drama rather than necessary saving or exalting rites. I reject mandatory temple worthiness systems entirely.
Tithing:
I do not believe in the Institutional Church demand one pay 10% of their income to be considered "worthy." I treat any money I freely choose to give to any Smith-Rigdon Restoration sect as a form of voluntary generosity on my surplus, as an act of care for the poor and needy as the underlying principle.
Garments:
Temple garments are optional devotional symbols instead of binding daily requirements.
Continuing revelation:
Instead of viewing Institutional church leaders as uniquely authoritative prophets, as a Reform Mormon I only see something as potentially a "revelation" after it has passed the scripture-based procedure of common consent (or voting on it) and canononization. I also believe in:
- personal revelation,
- scholarship,
- science,
- individual conscience,
- and communal wisdom (or "trickle up revelation") all contributing.
Zion and economics:
Early Mormonism contained communal and quasi-utopian economics:
- the United Order,
- consecration,
- anti-speculation themes,
- suspicion of inequality.
As a Reform Mormon I believe in these ideals while also accepting the current capitalist-friendly Mormon culture.
Alcohol
Historically, early Latter-day Saints sometimes used wine sacramentally, and even Joseph Smith Jr. drank alcohol at times. As a Reform Mormon I therefore reject total abstinence while still discouraging the abuse of alcohol and drinking irresponsibly. I personally choose to abstain from alcohol on principle but not by ecclesiastical mandate.
Polygamy:
This becomes complicated. As a Reform Mormon I accept that I descend from Mormon Pioneer ancestors who lived the alternative sexual lifestyle of plural marriage historically. I also see that formal practice of sealings as:
- often (not always) morally flawed,
- only temporary as a "commandment"
- Useful for forming a cultural tribal identity as Ephraimites in the 1800s
I see plural marriages today as complicated, causing potential harm to wives and children involved (especially when practiced by institutional church that act like cults). Yet I also see plural relationships as practiced by consenting adults -- as I see among some Independent Fundamentalists where it is often clear that the adult women involved are not being coerced or "brain washed," but genuinely believe in the principle of plural marriage and even actually perefer it -- as morally acceptable in my view as a matter of freedom of religion and personal conscience.
Authority?
A major tension in any Independent/Reform Mormonism is authority. Traditional versions of Mormonism is strongly built around:
- priesthood hierarchy,
- prophetic authority,
- and institutional obedience.
I dont see "priesthood" as institutional and "prophetic authority" is earned by say actually revealing new scripture (voted on by common consent) or actually prophesying convincingly. Since we don't see that anymore today like we did with Joseph Smith to John Taylor (who claimed to recieve his 1886 revelation), and now what we see is mostly all institional policy changes and adminstrative control; so then for me "Mormonism" functions more like a decentralized spiritual tradition rather being tightly defined only by one single institutional denominational church.
Historically, my view parallels with:
- Religious humanism,
- cultural Mormonism,
- post-Mormon spirituality,
- and independent restorationist movements.
As a Reform Mormon I ask myself with each perceived "commandment":
- Is this eternal, or culturally conditioned?
- What was the historical context?
- What ethical principle was underneath it?
- Does modern knowledge change how it should be applied?
- Does this practice produce human flourishing or harm?
My approach moves Mormonism away from literal rule-keeping authoritarianism and more toward ethical interpretation and symbolic meaning, in the absence of any actual prophetic (prophesying) seers and revelators (translators of new scripture) and proof of legitimate divine communications.
