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THE BLESSINGS OF AN UNKNOWN GOD

Jared Anderson 2010

This essay could be called anti-Areopagean, since in a reversal of the Acts 17 narrative, Iwrite to those who inherited a supremely certain God and extol the virtues of a Godunknown. I propose that agnostic theism actually results in a win-win situation, yieldingrich rewards in return for handing over so-called certainty. I am not advocating thateveryone adopt this philosophy, but I would like to lay out the advantages as I haveexperienced them.

This approach not only takes seriously the limitations of our knowledge, it could, if implemented widely, diminish religious conflict both interpersonal and national, andcontribute to a healthier worldview overall. Agnosticism built around a theisticframework encourages resilient faith that easily assimilates new knowledge and allows

for tolerance and appreciation for differing beliefs.

One of my goals in life is to model and champion religiosity that maximizes the benefitsof spirituality while minimizing the harm that comes from most, if not all, forms of religion. I believe that an open agnostic theism that appreciates the value of spiritualityallows one to enjoy a religious life while also becoming a better, more understanding andeffective member of society. So in a Mormon context, I pray, enjoy Church, thescriptures, the temple, and the other details of religion, but my openness leads me toreject or at the very least complicate the idea of the One and Only True Church that Ifind divisive and spiritually stunting. (I am ok with a most true approach but that is adifferent post.) With a humility and caring that comes in part from my open agnosticism,

I can engage with those around me without the automatic value judgments of traditionalMormonism kicking in. I very much respect those who understand God and religion moreconcretely, and I have had my own spiritual experiences that keep me in the category of believer. At the same time, I find an open, even agnostic approach to religion to be verybeneficial and affirming.

My definition of the divine remains fluid. I live presupposing a caring and engagedsuperior Being, but I would classify that worldview somewhere between hope and belief.I am open to the idea that God represents some quantum connection between all thingswe do not understand, or a collective unconsciousness. Whatever created the world,whatever makes humans so different that we can have philosophical questions such as

these, I call that God. God could be the name for natural laws that make choice andconsciousness and love possible. God could be these attributes themselves--anything thatincreases consciousness, love, freedom, growth, peace, and joy--these are Divine.Perhaps we humans are the greatest gods within our grasp. I challenge you to find anyonewho could not accept at least one of these definitions of God. I find this opencharacterization of the Divine useful.

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My agnostic theism stems from several factors:

1) If there really is a supreme Creator of the Universe who interacts with all things, it islogical that He/She/They would be far beyond our comprehension.

2) Study of the religions of the world and human history demonstrates that humansconceptualize gods and the divine in their own image.

3) Mormon theology (and I would say theology in general) supports the idea thatwhatever Gods form or nature, God adapts Himself (I use the pronoun flexibly) to ourunderstandings, expectations, and limitations (see 2 Ne. 31:3, Ether 12:39; D&C 29:33;50:12; 88:46, which all imply that God speaks to us in a way we will understand morethan the way things really are).

Throughout human history, groups have brandished the sword of certainty to compel andeven destroy others. Though religion provides many answers that are satisfying on an

emotional and spiritual level, theological ideas if taken to literally obstruct the increase of knowledge and compromise relationships. We all know what it is like to debate with thedogmatic and converse with the thoroughly convinced.

Mormonism enjoys a God defined to a striking degree. We not only know what Godlooks like, his job description (Moses 1:39); his family situation (including the elusivebut tremendously beneficial theology of a Heavenly Mother); we know where he livesand where he comes from! I delight in the idea of a Heavenly Father and Mother towhom I can pray (well, the latter if I admit it only selectively) and with whom I canimagine a loving reunion in the afterlife. I love imagining embracing my HeavenlyParents when this life is done. Equally potent is the idea that humans and God differ onlyin degree, not nature. We are Gods in embryo, literally children of God and can becomelike Him/Her/Them. Since on a practical level religion is a symbolic system toconceptualize and interact with ourselves, each other, and the environment, I find theseideas powerful and productive. I would submit, however, that little is lost if we allow thatsuch conceptions might not perfectly correspond to Absolute Reality, whilesimultaneously appreciating the benefit of such ideas in our lives.

Relaxing our cultural conditioning allows us to hear other ideas with more sympatheticears and hearts. Paradoxically, agnosticism can lead to better understanding of truth. If we open our minds, we can be given new myths, corresponding more closely to Reality.If we are humble like children, ever seeking to learn how things are instead of projectingour desires of how we would like them to be , we can grow in light and knowledge andallow God to reveal truth and himself to us as it and he is, instead of constraining him tolovingly and patiently humor our prejudices until we are mature enough to surrenderthem. Again, this is win-win: if God and reality conform to our expectations, we will bepleased, but neither will we be shattered if life or learning lead us to doubt ourconceptions.

A final and one of the greatest benefits of agnosticism would emerge from accepting the

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responsibility for our own divinity. As far as we can tell, humans are the most developedand influential beings of which we are aware. Our consciousness spreads across theplanet and beyond. We can restore and even replace organs and limbs, even bring back the dead to a degree. We have the power to destroy or (hopefully) heal entire ecosystems.

Though belief in God can be heartening and helpful, it can be equally disempowering anddestructive. We can wait around, shaking our hands at heaven, impatiently waiting forGod to fix all our problems. I certainly dont want political leaders to factor the SecondComing into environmental policy!

I suggest we accept this power and responsibility and turn the accusations of theodicyback on ourselves. Why does God allow so much suffering? Why doesnt He DOsomething about it? Well, why do we? Why do WE allow so much suffering? Why do weperpetuate it? Why do we humans, godlike in our ability to do good and literally answerprayers, instead squander that potential by sacrificing others and even the planet upon thealtars of apathy, greed, and selfishness?

With this conception and acceptance, the goals of religious and humanist align. We areeither the most advanced beings around or share a special relationship with a God who isgreater. In both cases, we should emulate and adopt the characteristics of Divinity andcare for the people and world around us. Several of the worlds scriptures teach us thatwe are Gods, His children, or at least servants. It is time for us to put aside differences inour symbolic conceptions and start acting like it.

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