A short list some of the positive aspects of Mormonism and the good things done by the Mormon Church

• The Mormon Church advocates living a “Christ-like” life. Regardless of what one thinks about Mormon theology, rituals, and history, the teachings are often grounded in the teachings of Jesus.

• The Mormon Church encourages a strict health code called the Word of Wisdom. LDS members are healthy and sober like the Seventh day Adventists. Things like alcohol are a major problem in American society.

• The LDS church fosters a culture that seeks to be ethical, live with noble character, and practice principle-centeredness. As a result LDS culture fosters an atmosphere that generates Mormons who are generally kind, trustworthy, and giving. As the 13th LDS Article of Faith states: "We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things."

•  It’s an organization that promotes ethics and family values in a world that often suffers from crime and violence. Mormons are generally cordial and trustworthy.

• The Mormon Church promotes family values such as being good parents, and teaching kids to have high character, etc. As the late LDS leader David O. McKay once said, “The home is the first and most effective place to learn the lessons of life: truth, honor, virtue, self control, the value of education, honest work, and the purpose and privilege of life. Nothing can take the place of home in rearing and teaching children, and no other success can compensate for failure in the home.”  The Mormon practice of family home evening brings many LDS families closer together by doing activities together and bonding more.

• The Mormon Church teaches self-reliance and hard work resulting in most members being active and industrious and statistically Mormon tend to be better off financially than others on average.

• Many people find the LDS church to be a great place to serve your fellow man, where LDS members take care of their own members and engage in community service; such as feeding and clothing the poor and needy. They also operate Deseret Industries.

• The LDS church offers a person an existential grounding, a meaning in life through belief in a higher power, a purpose in life: a direction for their life, and a hope for a better future through belief in an afterlife, which many people find helpful. 

• The LDS church functions as an extended family and support group. It offers communal support and social interdependence. If you need help moving your LDS ward will come help. If you are looking for a job your LDS ward can help. You can rely on many of your fellow LDS members to come to your aid. 

• LDS missions provide young men and women skills for later in life. On my mission I learned invaluable public relations skills, I learned a foreign language, and how to be generous and work well with others.

Now, I cannot find anything above that is unique to Mormonism, and which cannot be found in other ideas and philosophies or among non-Mormon friends, or in other groups or organizations, religious or secular; but I believe one should give credit where credit is due.

Some Quotes by Joseph Smith that even Post-Mormons Can Appreciate

 "We…claim the privilege of worshipping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may"

~ LDS Article of Faith # 11

"...study and learn and become acquainted with all good books, and with languages, tongues, and people."

~ D&C 90:15

"We should gather all the good and true principles in the world and treasure them up, or we shall not come out true Mormons."

~ Teachings of the Prophet Joseph Smith, pg. 316

“Respecting how much a man…shall give annually we have no special instructions to give; he is to feed the hungry, to clothe the naked, to provide for the widow, to dry up the tear of the orphan, to comfort the afflicted, whether in this church or in any other, or in no church at all, wherever he finds them.”

~ Joseph Smith. Times and Seasons 3 (Mar. 15, 1842):732.

 

 "We have heard men who hold the priesthood remark that they would do anything they were told to do by those who preside over them [even] if they knew it was wrong; but such obedience as this is worse than folly to us; it is slavery in the extreme; and the man who would thus willingly degrade himself, should not claim a rank among intelligent beings, until he turns from his folly. A man of God would despise the idea. Others, in the extreme exercise of their almighty authority have taught that such obedience was necessary, and that no matter what the saints were told do by their presidents they should do it without any questions. When Elders of Israel will so far indulge in these extreme notions of obedience as to teach them to the people, it is generally because they have it in their hearts to do wrong themselves."

~ Joseph Smith, Millennial Star, Vol 14, Number 38, pages 593-595.

 

"...the most prominent difference in sentiment between the Latter Day Saints and sectarians was, that the latter were all circumscribed by some peculiar creed, which deprived it's members of the priveledge of believing anything not contained therein, whereas the Latter Day Saints have no creed, but are ready to believe all true principles that exist, as they are made manifest from time to time."

~ The Journal of Joseph: The Personal Diary of a Modern Prophet, p. 203

 

"We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things"

~ LDS Article of Faith #13

 

"Man is, that he may have Joy" ~ The Book of Mormon

 

"Happiness is the object and design of our existence ..." ~ Joseph Smith, Letter to Nancy Rigdon  

 

A Short List of the Positive Changes in Mormonism (from 2005 to Now)

My intention in creating this list was to recognize the positive changes in Mormonism which began around 2005, right after I resigned my membership around that time. In other words, many of the issues I resigned over have been dealt with since then. Thus I feel vindicated as part of my motivations were to protest for reform, and reforms did come:

• Around 2010, the LDS church began experiencing a massive number of members leaving (the most since before the days of Brigham Young) according to LDS General Authority Marlin K. Jensen. It appears that the church is reacting to this by making several positive changes. The LDS concept of "Continuous Revelation" allows the church to change doctrines and policy as newer ideas, public opinion, the internet, and internal pressure from within, encourages these changes. We see many positive and progressive examples of this, including the following: the removal of the penalty signs in 1990 that were in the temple; and the washing and anointing in the temple which used to include a form of nudity that made many LDS members uncomfortable, was changed in 2005; which was obviously due to the LDS members discomfort during these rituals. This shows a level of awareness on the part of the leadership of what is not working practically, and not wanting to make the membership uncomfortable; which of course benefits them by increasing temple attendance which creates further devotion and tithes. Recent DNA evidence showing that the American Indians cannot be Jews, has led to the LDS church no longer teaching the "hemispheric model" (which teaches that all the Lamanites are American Indians) as of 2006. Instead the LDS church now teaches the limited geography model and the 2006 edition of the Book of Mormon has changed the introduction from saying the Lamanites "are the principal ancestors of the American Indians," to now stating that the Lamanites "are among the ancestors of the American Indians." The LDS church has recently changed the subheadings in the Book of Mormon that now remove the former idea that the Lamanites were literally "cursed with dark skin"; the footnotes were also updated to remove the formerly racial interpretations. Most Mormon Scholars now argue that the changes in skin color discussed in the Book of Mormon are metaphors and not about a literal change in skin pigmentation. There are also a couple of African Americans (who are part of the Genesis Group) going around giving talks at LDS meetings: who teach that the Book of Mormon doesn't teach that the Lamanites were cursed with dark skin but that it was a metaphorical or "spiritual" cursing. They also argue that the seed of Cain doctrine is false. Their presentation is offered as a DVD titled Blacks In The Scriptures, available free on YouTube. Their position rejects the former LDS dogma on skin color preached by Brigham Young, Joseph Fielding Smith, and Bruce R. McConkie. In short, we are witnessing the the end of the McConkie-Mormon era. In the past, such teachings by the Genesis Group would have been silenced by the McConkey era Mormon leadership. Today, the Genesis Group is being allowed to promote their interpretation of LDS scripture and history in church meetings without any ecclesiastical interference.

• When Mitt Romney ran for president in 2012, a BYU professor named Randy Bott spoke openly about the seed of Cain doctrine and the attitude toward blacks among some of the older LDS members. This resulted in the LDS church coming as close as they ever have before at repudiating the seed of Cain dogma and past racism by condemning the BYU professor's remarks in a statement titled, Church Statement Regarding 'Washington Post' Article on Race and the Church, February 29, 2012 at www.mormonnewsroom.org. This was followed up by a 2013 Essay titled Race and the Priesthood, that blamed the priesthood ban on Brigham Young and explained that such racial views were normal and popular in nineteenth-century America, including among Protestants. The Essay, that was approved by the First Presidency, finally repudiated the Seed of Cain dogma by stating:

"Today, the [Mormon] Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form."

• Today, the LDS Church also allows some believing LDS scholars to publish books disclosing controversial aspects of church history and Joseph Smith, such as the book Rough Stone Rolling by Richard L. Bushman. There is also The Joseph Smith Papers that offers many documents not previously made available by the church to the public, which sheds light on church history for all to see. In fact, in 2013 the Church's official website lds.org published an article called First Vision Accounts at http://www.lds.org/topics/first-vision-accounts?lang=eng. There is even more information on the First Vision by The Joseph Smith Papers. According to the church's newsroom, a "new book, Massacre at Mountain Meadows, published by Oxford University Press, is not a Church production but was co-authored by Mormon historians Ronald W. Walker, Richard E. Turley Jr. and Glen M. Leonard." The book presents a more honest history of those events and offering more full disclosure. There is also a September, 2007, Ensign article by Richard E. Turley Jr., titled, The Mountain Meadows Massacre. Then there is the article, Truth in Church History: Excerpts from the Religious Educator’s Q&A with Elder Steven Snow [Church Historian and Recorder] on November 8th, 2013. In the article Snow calls for a more honest church history because of the internet making the information available anyway, i.e. it can’t be hid anymore. So places like church institute should provide more information about controversial issues and the truth should be told. 

• Despite what some Mormons might think, the LDS Church does not oppose the teaching of evolution and allows evolution to be taught at BYU. LDS members are free to believe in it or not as the church is now officially neutral on the subject. I read Evolution and Mormonism: A Quest for Understanding by an LDS member, who firmly believes in organic evolution, when I was an active Mormon:

•  The Mormon Church has also made a step toward showing more compassion toward LBGTQ persons on their website; and while critics can make a case that they made mistakes in the past and need to make further changes in policy in the future, the current LDS website in its section on same sex attraction, does in fact condemn any Latter-day Saint parent who would ostracize they're LBGTQ child; and the church officially has declared one's sexual orientation is not a choice and that it has a likely genetic component; and you can't simply choose to change your nature and overcome your same-sex attraction by merely choosing to do so. This is a massive step toward a more scientific and compassionate and accommodating direction compared to the past. This does not mean that the LDS leadership are not currently making mistakes and need to change things even more from the perspective of the LBGTQ community. But it's important to point out the positive changes the Mormon church has made thus far.

• There is also a major change in the attitude of most Mormon apologists today. In the past it was not uncommon for many or most LDS apologists to attack and slander former Mormons with vicious verbal attacks (in fairness this is likely due to the same behavior by some exmormons). Former Mormons were vilified by apologists as lying cowards and intellectually lazy for not learning the controversial issues from day one. There has since been what appears to be a major change in Mormon apologetics. Starting with an article by the apologist Jeff Lindsey called Cutting A Little Slack for Exmormons. To see how questioning Mormons used to be vilified by apologists, just see how a doubting missionary is represented in the film God’s Army (a Richard Dutcher film) as a cynical, powerless, coward, and a villain (See minutes 28-30, 42-43, 58-59, 1: 10-1: 13): 

• 

• Today the director of that film (Richard Dutcher) who played the older, true believing missionary, who aggressively confronts the doubting missionary before he leaves to go home, is ironically no longer a Mormon; here is a clip of Dutcher discussing the vilification of former Mormons. Mormon apologists today are much more respectful toward those with doubts. In fact, a church sanctioned book called Planted by Patrick Mason, has a chapter on Testimonies where he argues that Mormons should be more tolerant of those who don’t say “I know …” and that it may be the case that not everyone is designed by genetics to have spiritual experiences. This leaves room for intellectuals in the church to feel that their more intellectual form of conviction should be tolerated and embraced by the more emotionally driven LDS members.  Compare the film God's Army with a recent short film called Alone by mormonchallenges.org; the description of the film reads, “Feeling alone, Justin shares with his father and wife his concerns about his church and comes to a new understanding of his faith and those he loves." The film portrays a young Mormon, Justin, struggling with the controversial issues, especially the Book of Abraham; and how his search for truth and his healthy skepticism is treated respectfully by his family and church leaders who actually listen to him, even read "both sides" with him, and show patience and compassion. In the end his doubts don’t disappear like magic. Instead he decides to embrace doubt and faith and remain in the church at the end of the film. This to me is evidence that the internet is forcing the LDS church apologists to adapt and they are doing so in a positive direction.

The Mormon church has in fact made many major changes since 2010. I resigned from the Mormon church around 2005 because of issues like the Seed of Cain doctrine, but now seeing this doctrine repudiated, and many other things I formally disagreed with now being changed or changed. A lot of the frustration has gone away. I feel like a won in my protest for reforms. I was protesting with my resignation and wrote on the internet seeking for changes. Well the changes I wanted happened. More changes need to be made, but I happy with the progress thus far. As a result I have grown to be less frustrated with the Mormon institution after seeing these positive changes take place. The voices of not just myself but other exMormons and other LDS insiders, seeking the same kinds of changes, were heard and major changes have been made. I predict that even more positive changes will occur as time goes on. These changes are worth acknowledging and recognizing among exMormons.

Mormonism as a Generative Theology & Life Philosophy

 A central theme of Nietzsche's philosophy is whether or not something is generative or degenerative. As he puts it in his Nietzche contra Wagner, "Every art, every philosophy, may be considered a remedy and aid in the service of either growing or declining life ..." I think this is something that Nietzscheanism and Mormonism have in common. What I attempted to demonstrate in my blog post series Sex, God's and Mormonism, is that Joseph Smith's abrahamic expansionism is a generative theo-philosophy. Unlike the anti-earthly and anti-body aspects of Platonism in Protestant Christianity, and the martyr-centric emphasis of some of the first century Pauline church-groups, Joseph Smith's athletic body, jovial personality, and generative spirit manifested a more pro-earthly and embodied philosophy.

I read the Book of Mormon as Joseph Smith's unconscious vitality breaking out of the concrete puritan surface of Protestantism within the text. It's as if Joseph Smith was a lifeward plant body breaking out of the concrete repressiveness of Puritanical Protestantism:

Source

So that even though Joseph Smith is seeking to unite his family by producing new scripture through a kind of midrash -- and is doing so by retelling the Protestant sermons he had heard in a new way, and even though Protestant theology and philosophy enters into the Book of Mormon -- there is still a great deal of Joseph Smith's own bodily vitality, athleticism, and masculine spirit: which manifests within the characters and storyline of the text.

Smith’s masculine Christian characters in the Book of Mormon do not allow themselves to be oppressed but fight back and seek to win and grow and expand their clan. Nephi shocks his wayward brothers. Ammon takes up arms, removes arms, when fighting against his enemies, etc. etc. As other scholars have noted, Joseph Smith integrated the Old Testament Jehovahian (God of War) energy with the egalitarian (God is Love) energy of the New Testament. 

As Cardon Ellis on Midnight Mormons podcast (31:50 timestamp) puts it:

We also saw what happened when the Anti-Nephi-Lehies tried to play nice and say, "Oh, we're going to be the peaceful ones in this argument'' and "kneel before our oppressors";  and get our freaking heads lopped off!

Carden is echoing the will to power energy in the Book of Mormon. In this sense, the Book of Mormon is an improvement on the non-generative apocalyptic Pauline mentality. In a first century context, Paul's ideas reveal that he had no interest in generative life on earth because he saw Life as cursed by Sin and Death; and all mortal life would be annihilated soon; and so he encouraged his followers to become ascetic and/or celibate and seek low-status, be passive, and eventually willfully die a passive martyr.

As many scholars have pointed out, the characters in much of the New Testament are passive, willful victims, in the role of martyrs in imitation of a Suffering Messiah; for example, the martyrdom of Stephen follows the same patterns of Christ. In short, "Paul claims he shares in Christ's sufferings, and in turn calls Christians to imitate him (1 Thess 1:6; 1 Cor 11:1; 2 Cor 1:6; Gal 4:12; cf 2 Thess 3:7, 9)" (Source).

The New Testament encouraged embracing persecution and basically being bullied and persecuted but not fighting back, so that the Hebrew God would exact vengeance in the afterlife or during the arriving-any-minute apocalypse. Paul's proclamation of a quickly returning Messiah never happened. Augustine departed from this mentality with the philosophy of Just War. And today most American Christians do not really follow the actual preachments of the New Testament when it comes to fighting back and war. Meanwhile, most American Christians do not want to actually imitate Paul and his Messiah by suffering into degeneration and weakness, low status, and eventually death but have invented the Prosperity Gospel which is antithetical to the actual New Testament teachings.

Similarly, Joseph Smith departed from the Pauline passive martyrdom agenda with his abrahamic expansionism and a proactive American warrior mentality: for example, firing back at his oppressors with a gun before he was assassinated by an unruly mob; and encouraged his followers to seek peace first but when "push came to shove" to eventually fight back and not be taken advantage of. After experiencing persecution and violent attacks from those who were anti-Mormon, he became the General of his own Army. Thus, his goal was to grow and thrive not deplete and decline.

In other words, Nauvoo Mormonism was masculine and generative, not sexuallly repressive and acetically degenerative. Paul’s non-generative first century philosophy under Roman oppression was essentially an evacuation plan with the expected imminent return of the Messiah (who would kick the crap out of the Romans and destroy all mortal life). Paul's philosophy of life was understandable in the context of being thoroughly oppressed by larger Government System, with a strategy of fighting back against a larger Force by exercising a form of psychological warfare which is what Mark's gospel was, a form of nonviolent resistance. Paul did not emphasize fighting Rome and its military but instead directed his energies at the Unseen Forces guiding oppressive Rome. He saw life as corrupted by an evil space alien called Sin which was infecting the human body (that is based on an actual Evangelical Christian essay I read).

With the body being cursed and implanted with a corrupting space alien (Sin), and the apocalypse arriving any minute, there was no reason to seek generative becoming in this life: no reason for offspring, growth and expansion, nor vitality, retirement planning, the joys of sex, play, or laughter. Yet at the same time, who can deny Paul's powerful culture shifting social philosophy of emphasizing compassion and the virtues of peace-seeking and patience; and his poetic endorsement of love in 1 Corinthians 13. But the fact remains that Paul was dealing with a particular cultural and political situation that no longer exists today.

Joseph Smith essentially reformed Paul's first century mindset by first declaring that all earthly matter is actually composed of spirit matter and the body was not depraved but in fact God himself has a body of tangible flesh; and rather than promoting celibacy, Smith declared that the Gods become divine through sexual intercourse within marital unions; and that we will be punished for our own sins and not for Adam's transgression (in other words we did not inherit a space alien called Sin infecting our ability to Choose the Right).

From these core theological innovations, Smith presented a life philosophy of mankind growing upward and over obstacles and being a generative life force: with happiness as the object and design of our existence through the joys of sex in producing the continuation of (or ongoing growth of) lives via man's spreading of his seed and women forming a Relief Society and one day becoming a god themselves as divine mothers or feminine creators; and Mormons exercising their will to power to reform America in the pursuit of building Zion.

The Nietzschean and Mormon versions of the Superman

 

The LDS Church teaches a very different conception of God than is really normal in almost all religion in general; because ... by the end of his lifetime, Joseph Smith is existing in this [Scientific] Enlightenment time period. … But he still is hopeful that you can thoughtfully react to it but still be saying things that are scientifically valid. And so people [like Smith] in this time period, in this Enlightenment, have started to become what is philosophically called "radical materialists": where they believe that the only thing that matters is matter and everything else is really immaterial. So there is even a section in the LDS D&C where … Joseph Smith [says] spirit is matter. So all spirit is composed of matter. And so God is material, God is physical. God has a body, God is a limited being. So in some ways God is like a superman.

~ John Hamer, Mormon Stories #527

God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens! …

… Here, then, is eternal life—to know the only wise and true God; and you have got to learn how to be Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power.

~ The King Follett Sermon by Joseph Smith, Jr. 

Now let's compare the preachings of Nietzsche in his Thus Spake Zarathustra:

… You that are lonely today, you that withdraw, you shall one day be a people: out of you, who have chosen yourselves, shall arise a chosen people:- and out of them, the Superman

~ Part 1: 22. The Bestowing Virtue, Section 2

… And it is the great noontide, when man is in the middle of his course between animal and Superman, and celebrates his advance to the evening as his highest hope: for it is the advance to a new morning.

Then will the down-goer bless himself, for being an over-goer; and the sun of his knowledge will be at noontide.

"Dead are all Gods: now we want the Superman to live."—Let this be our final will at the great noontide!—

~ 22. The Bestowing Virtue, Section 3

Once did people say God, when they looked out upon distant seas; now, however, have I taught you to say, Superman.

God is a conjecture: but I do not wish your conjecturing to reach beyond your creating will.

Could ye create a God?—Then, I pray you, be silent about all gods! But ye could well create the Superman.

Not perhaps ye yourselves, my brethren! But into fathers and forefathers of the Superman could ye transform yourselves: and let that be your best creating!— ​God is a conjecture: but I should like your conjecturing restricted to the conceivable.

… The beauty of the Superman came to me as a shadow. Ah, my brothers! Of what account now are- the gods to me!-

~ Part 2: 24. In the Happy Isles

One writer comments:

... Professor Simmel, one of the critical writers on Nietzsche who has penetrated most deeply into his thought, puts it, "The superman is nothing but the crystallization of the thought that man can develop beyond the present stage of his existence—and hence should."[9] Zarathustra has scanned the great men of history, and the greatest of them are, like the smallest men, "all-too-human"; "there has never yet been a superman."[10] Individuals like Alcibiades, Cæsar, Frederick II, Leonardo da Vinci, Cæsar Borgia, Napoleon, Goethe, Bismarck are approximations to the type, but all come short somewhere—they were men of power, took great and fearful responsibilities, but were spoiled by some defect.[11] Zarathustra is spoken of by Nietzsche as an incorporation of the ideal,[12] but Zarathustra is an imaginary figure—and, as portrayed, he himself looked beyond.

~ Nietzsche the thinker by William Mackintire Salter 

From these quotes above alone, we can see that the similarities are rather striking. Nietzsche was a radical materialist just like Joseph Smith. Smith rejected all of the Gods of the Creeds and religions that came before his conception of the Gods as exalted men and man's destiny was to become an exalted man himself. So too Nietzsche rejected all conceptions of Gods (in the Creeds and religions) and instead presents a naturalistic version of a God as the superman species/people. This is similar to Joseph Smith's own views that man is to spiritually evolve into a new divine species (as are the Gods).

The major difference is that Joseph Smith conceives of a Divine Realm where real naturalistic embodied Gods existed prior to earth and the world is currently ruled by three of these Gods; and that man's destiny is to spiritually evolve into the same kind of species as the Gods above.

So on one hand you have Nietzsche's naturalistic evolution of man into a Superman who has shed his Christian morality. On the other hand, with Smith you have the spiritual evolution of man into an Exaltedman who has combined Christian morality with Abrahamic Expansionism.

The Satyr & The Seer: A Blog Series Comparing the Life Philosophies of Friedrich Nietzsche and Joseph Smith

 > Introduction 

> The Nietzschean and Mormon versions of the Superman

> Mormonism as a Generative Theology & Life Philosophy

Zion versus Classism in the Book of Mormon: The Meaning of "Clean / Pure," "Iniquity," and "Wickedness" as Elitistsm and Greedy-Materialism

For an excellent summary and links to what it means to be Zion-minded, see the Encyclopedia of Mormonism, the section titled Zion by Sorensen, A. Don. Reading through the article by Sorensen, I began to realize that this Zion Ideal matched my own sense of desiring fairness and egalitarian justice; which is also emphasized in the New Testament.

Today I am more politically neutral (or in the middle) on the political party spectrum and consider myself an Independent. I often get irritated by both the far-left and the far-right. I hold both conservative and liberal views.

Even during my atheistic phase I still retained many Christian values and principles and kept longing for the spiritual Kingdom ideal that Jesus and his disciples envisioned. When I first began re-establishing a Christian lifestance, it was writers like John Dominic Crossan -- who talks about Jesus practicing Open Table Fellowship -- that resonated with me and made me realize that I believe in the spirit of that notion of welcoming everyone to the symbolic table of inclusive fellowship.

 So reading the article by Sorenson and seeing that "Mormonism" actually has the same vision of the Spiritual Kingdom Ideal as I had read about from authors like John Dominic Crossan; I began to realize that maybe there were aspects of the LDS church I had overlooked during my exMormon phase. 

The Actual Law of Consecration

In the short video The Law of Consecration (Aug 30, 2018) by the YouTube channel Latter-day Saint History, Historians Kate Holbrook and Steven C. Harper discuss what the Law of Consecration is and how Latter-day Saints can live it today.

Scriptures that Joseph Smith produced that criticize Elitism, Classism and Greed:

I began to realize that the LDS ideal of being Zion-minded means having a transformed heart and working toward the Ideal of a Just Society. I had read the book of Mormon when I was 18 years old before my LDS mission but really didn't understand what I was reading at that time. As I have grown older and learned more about political philosophy I have come to realize that this concept of Zion actually fits the secular political philosophies I had developed outside the LDS church during my exMormon phase. This ideal society of equality and fairness and treating everyone the same that Joseph Smith long for was actually something I longed for as well.

For whatever reason, perhaps because my social environment was mostly populated by right-wing types when I was LDS, I just did not equate Zion and "Mormonism" with this sense of Egalitarianism. Re-examining LDS scripture though, I began to see that Joseph Smith (and the scripture he "revealed") clearly had the ideal of eradicating classism and greedy rich elitists looking down on the poor. The Book of Mormon is full of passages condemning the elite subjugating and exploiting the poor and needy. Here are just some verses from Mormon scriptures on the poor and needy and greedy elitism (words in italics my own for emphasis):

1 Nephi 8: 27:

And it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit.

2 Nephi 9:30:

30 But wo unto the rich, who are rich as to the things of the world. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god. And behold, their treasure shall perish with them also.

2 Nephi 13:

14 The Lord will enter into judgment with the ancients of his people and the princes thereof; for ye have eaten up the vineyard and the spoil of the poor in your houses.

15 What mean ye? Ye beat my people to pieces, and grind the faces of the poor, saith the Lord God of Hosts.

2 Nephi 26:20:

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor.

Mosiah 4:26:

And now, for the sake of these things which I have spoken unto you—that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God—I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants.

Alma 5:53-55:

53 And now my beloved brethren, I say unto you, can ye withstand these sayings; yea, can ye lay aside these things, and trample the Holy One under your feet; yea, can ye be puffed up in the pride of your hearts; yea, will ye still persist in the wearing of costly apparel and setting your hearts upon the vain things of the world, upon your riches?

54 Yea, will ye persist in supposing that ye are better one than another; yea, will ye persist in the persecution of your brethren, who humble themselves and do walk after the holy order of God, ...

55 Yea, and will you persist in turning your backs upon the poor, and the needy, and in withholding your substance from them?

56 And finally, all ye that will persist in your wickedness, I say unto you that these are they who shall be hewn down and cast into the fire except they speedily repent.

Alma 32:

2 And it came to pass that after much labor among them, they began to have success among the poor class of people; for behold, they were cast out of the synagogues because of the coarseness of their apparel—

3 Therefore they were not permitted to enter into their synagogues to worship God, being esteemed as filthiness; therefore they were poor; yea, they were esteemed by their brethren as dross; therefore they were poor as to things of the world; and also they were poor in heart.

4 Now, as Alma was teaching and speaking unto the people upon the hill Onidah, there came a great multitude unto him, who were those of whom we have been speaking, of whom were poor in heart, because of their poverty as to the things of the world.

5 And they came unto Alma; and the one who was the foremost among them said unto him: Behold, what shall these my brethren do, for they are despised of all men because of their poverty, yea, and more especially by our priests; for they have cast us out of our synagogues which we have labored abundantly to build with our own hands; and they have cast us out because of our exceeding poverty; and we have no place to worship our God; and behold, what shall we do?

6 And now when Alma heard this, he turned him about, his face immediately towards him, and he beheld with great joy; for he beheld that their afflictions had truly humbled them, and that they were in a preparation to hear the word.

Helaman 4:

11 Now this great loss of the Nephites, and the great slaughter which was among them, would not have happened had it not been for their wickedness and their abomination which was among them; yea, and it was among those also who professed to belong to the church of God.

12 And it was because of the pride of their hearts, because of their exceeding riches, yea, it was because of their oppression to the poor, withholding their food from the hungry, withholding their clothing from the naked, and smiting their humble brethren upon the cheek, making a mock of that which was sacred, denying the spirit of prophecy and of revelation, murdering, plundering, lying, stealing, committing adultery, rising up in great contentions, …

4 Nephi 1:3:

3 And they had all things common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift.

Mormon 8:

35 Behold, I speak unto you as if ye were present, and yet ye are not. But behold, Jesus Christ hath shown you unto me, and I know your doing.

36 And I know that ye do walk in the pride of your hearts; and there are none save a few only who do not lift themselves up in the pride of their hearts, unto the wearing of very fine apparel, unto envying, and strifes, and malice, and persecutions, and all manner of iniquities; and your churches, yea, even every one, have become polluted because of the pride of your hearts.

37 For behold, ye do love money, and your substance, and your fine apparel, and the adorning of your churches, more than ye love the poor and the needy, the sick and the afflicted.

38 O ye pollutions, ye hypocrites, ye teachers, who sell yourselves for that which will canker, why have ye polluted the holy church of God? Why are ye ashamed to take upon you the name of Christ? Why do ye not think that greater is the value of an endless happiness than that misery which never dies—because of the praise of the world?

39 Why do ye adorn yourselves with that which hath no life, and yet suffer the hungry, and the needy, and the naked, and the sick and the afflicted to pass by you, and notice them not?

It is not just the Book of Mormon. We read in D&C 38:

34 And now, I give unto the church in these parts a commandment, that certain men among them shall be appointed, and they shall be appointed by the voice of the church;

35 And they shall look to the poor and the needy, and administer to their relief that they shall not suffer; …

For more verses like this one from the D&C, see Poor, Poorer, Poorest in the Index to the Triple Combination.

 

These verses in the D&C give the meaning of 1 Nephi 10:

20 Therefore remember, O man, for all thy doings thou shalt be brought into judgment.

21 Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment-seat of God; and no unclean thing can dwell with God; wherefore, ye must be cast off forever.

22 And the Holy Ghost giveth authority that I should speak these things, and deny them not.

Note that "uncleaness," in context is about plainess of dress rather than showing off with "fine apparel"; and humility and peace-making not stiff neckedness and contentiousness, etc.

Clean & Unclean: A Word Study:

The LDS Standard Works define clean and unclean along the lines of avoiding idolatry and practicing Christian ethics of charity, humility, and equality, etc. A good analogy is that of thinking of "cleanliness" as being clean from the stains of blood from harming others, or clean from someone's tears after say you hurt their feelings. As we will see below, being "clean" is also about living the Christian virtues of humility and love, and avoiding excessive pride, greed, and selfishness, etc. What I have come to realize that in the context of Mormon scriptures, cleanliness is less about what you do with your genitals and more about your wallet and apparel.

As of 2019, the new set of questions a Mormon must answer before entering the temple are:

The Lord has said that all things are to be “done in cleanliness” before Him (Doctrine and Covenants 42:41).

Do you strive for moral cleanliness in your thoughts and behavior?

(Source)

Note the context of D&C section 42: 41 (“done in cleanliness”). Striving "for moral cleanliness in your thoughts and behavior" in the context of the original passage is about avoiding elitist classism. Here is the fuller context (words in italics my own):

40 And again, thou shalt not be proud in thy heart; let all thy garments be plain, and their beauty the beauty of the work of thine own hands;

41 And let all things be done in cleanliness before me.

42 Thou shalt not be idle; for he that is idle shall not eat the bread nor wear the garments of the laborer.

So in context, "cleanliness" means not being proud, greedy, elitist, nor being idle; but working to make plain style clothes with your own hands.

When you read the entire section 42 you begin to see that being "clean" is basically following the Jewish Ten Commandments: like not stealing, killing or coveting/stealing someone else's wife; as well as being Christ-like in that you are not acting superior to others in your dress or hoarding your wealth but treat everyone as your spiritual equal; so that among the Saints there is no extremes in rich or poor but all share their resources and surplus. Here is the fuller context of section 42 before you get to verse 41 (words in italics and brackets my own):

27 Thou shalt not speak evil of thy neighbor, nor do him any harm.

28 Thou knowest my laws concerning these things are given in my scriptures; he that sinneth [misses the mark] and repenteth [re-chooses] not shall be cast out.

29 If thou lovest me thou shalt serve me and keep all my commandments.

30 And behold, thou wilt remember the poor, and consecrate of thy properties for their support that which thou hast to impart unto them, with a covenant and a deed which cannot be broken.

31 And inasmuch as ye impart of your substance unto the poor, ye will do it unto me; and they shall be laid before the bishop of my church and his counselors, two of the elders, or high priests, such as he shall appoint or has appointed and set apart for that purpose.

32 And it shall come to pass, that after they are laid before the bishop of my church, and after that he has received these testimonies concerning the consecration of the properties of my church, that they cannot be taken from the church, agreeable to my commandments, every man shall be made accountable unto me, a steward over his own property, or that which he has received by consecration, as much as is sufficient for himself and family.

33 And again, if there shall be properties in the hands of the church, or any individuals of it, more than is necessary for their support after this first consecration, which is a residue to be consecrated unto the bishop, it shall be kept to administer to those who have not, from time to time, that every man who has need may be amply supplied and receive according to his wants.

34 Therefore, the residue shall be kept in my storehouse, to administer to the poor and the needy, as shall be appointed by the high council of the church, and the bishop and his council;

35 And for the purpose of purchasing lands for the public benefit of the church, and building houses of worship, and building up of the New Jerusalem which is hereafter to be revealed—

36 That my covenant people may be gathered in one in that day when I shall come to my temple. And this I do for the salvation of my people.

37 And it shall come to pass, that he that sinneth [misses the mark] and repenteth [re-chooses] not shall be cast out of the church, and shall not receive again that which he has consecrated unto the poor and the needy of my church, or in other words, unto me—

38 For inasmuch as ye do it unto the least of these, ye do it unto me.

39 For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate of the riches of those who embrace my gospel among the Gentiles unto the poor of my people who are of the house of Israel.

40 And again, thou shalt not be proud in thy heart; let all thy garments be plain, and their beauty the beauty of the work of thine own hands;

41 And let all things be done in cleanliness before me.

42 Thou shalt not be idle; for he that is idle shall not eat the bread nor wear the garments of the laborer.

43 And whosoever among you are sick, and have not faith to be healed, but believe, shall be nourished with all tenderness, with herbs and mild food, and that not by the hand of an enemy. ...

... 45 Thou shalt live together in love, insomuch that thou shalt weep for the loss of them that die, and more especially for those that have not hope of a glorious resurrection. ...

... 52 And they who have not faith to do these things, but believe in me, have power to become my sons; and inasmuch as they break not my laws thou shalt bear their infirmities.

53 Thou shalt stand in the place of thy stewardship.

54 Thou shalt not take thy brother’s garment; thou shalt pay for that which thou shalt receive of thy brother.

55 And if thou obtainest more than that which would be for thy support, thou shalt give it into my storehouse, that all things may be done according to that which I have said.

... 59 Thou shalt take the things which thou hast received, which have been given unto thee in my scriptures for a law, to be my law to govern my church;

(Source)

The LDS topical guide for the word "clean" makes it clear that in context of the original Mormon scriptures, it is talking about the uncleanness of Pagan idolaty, elitism, pharaseism (legalism), and financial-materialism. For example, here's what you find in the topical guide for the word clean (words in  brackets my own):

make clean the outside of the cup, Matt. 23:25 (Luke 11:39). [Here we find Jesus emphasizing outward actions of cleanliness which is not about religious legalism and piety and but how we treat others, especially the poor and lower classes].

all things are clean unto you, Luke 11:41. [Luke 11:41 (Expanded Bible): "So give what is in your dishes [or give from your hearts; L give the inside things] to the poor [as alms], and then you [everything] will be fully clean."]

He that is washed … is clean every whit: and ye are clean, but not all, John 13:10. [John 13:9-11 (Expanded Bible): "9 Simon Peter answered, “Lord, then wash not only my feet, but wash my hands and my head, too!” 10 Jesus said to him, “After a person has had a bath [washed; bathed], his whole body is clean. He needs only to wash his feet. And you men are clean, but not all of you.” 11 [L For] Jesus knew who would turn against [betray] him, and that is why he said, “Not all of you are clean.”]

Now ye are clean through the word, John 15:3. 

Your blood be upon your own heads; I am clean, Acts 18:6.

worship the Father … with pure hearts and clean hands, 2 Ne. 25:16.

imparted his word unto us and has made us clean, Alma 24:15.

faithful; wherefore, thy garments shall be made clean, Ether 12:37.

ye are clean, but not all, D&C 38:10.

purify your hearts … that I may make you clean, D&C 88:74.

garments are not clean from the blood, D&C 88:85.

let your hands be clean, D&C 88:86.

(Source)

Note that Jesus is talking about making the inside of the cup clean, which is a criticism of their outward displays of piety (i.e. acting as if they are "holier than thou"), but lacking the inward cleanliness of a Zion-minded/Kin(g)dom-centered heart. One of the main things Jesus condemns in this context is his fellow religionists using their pious traditions in order to support their greediness and fine apparel and high status lifestyles as they looked down on others.

Purity - A Word Study:

The idea of Purity in Mormon scripture is about having pure goodness of character as described in the New Testament, which we see clearly in Moroni 7 (words in italics my own for emphasis):

3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven.

4 And now my brethren, I judge these things of you because of your peaceable walk with the children of men.

10 Wherefore, a man being evil cannot do that which is good; neither will he give a good gift.

11 For behold, a bitter fountain cannot bring forth good water; neither can a good fountain bring forth bitter water; …

12 Wherefore, all things which are good cometh of God; …

13 But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God.

26 And after that he came men also were saved by faith in his name; and by faith, they become the sons of God. …

28 For he hath answered the ends of the law, and he claimeth all those who have faith in him; and they who have faith in him will cleave unto every good thing; …

34 And he hath said: Repent [Re-choose] all ye ends of the earth, and come unto me, and be baptized in my name, and have faith in me, that ye may be saved.

39 But behold, my beloved brethren, I judge better things of you, for I judge that ye have faith in Christ because of your meekness; for if ye have not faith in him then ye are not fit to be numbered among the people of his church.

44 If so, his faith and hope is vain, for none is acceptable before God, save the meek and lowly in heart; and if a man be meek and lowly in heart, and confesses by the power of the Holy Ghost that Jesus is the Christ, he must needs have charity; for if he have not charity he is nothing; wherefore he must needs have charity.

45 And charity suffereth long, and is kind, and envieth not, and is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, and rejoiceth not in iniquity but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things.

46 Wherefore, my beloved brethren, if ye have not charity, ye are nothing, for charity never faileth. Wherefore, cleave unto charity, which is the greatest of all, for all things must fail—

47 But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him.

48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen.

Also see the following essay that covers an enormous amount of LDS scriptures criticizing elitism, classism, and greediness; and demanding care for the poor and needy: Poverty in the scriptures: An introduction MARCH 24, 2017 BY GUEST  

In LDS scripture Wickedness is Not About Lawful/Legal Mosaic Sex but "Sexual Sins" like Adultery and Sex with Pagan Prostitutes/Harlots (which was Idolatrous) & the Sins of Greed, Murder and Idolatry:

Wickedness is the opposite of being Zion-minded in D&C 38. In fact, what is described as "wicked" in the Book of Mormon is religious traditions like idolatry, and violent harm to others. As we read in Mormon 4 (words in italics for emphasis):

10 And it came to pass that the three hundred and sixty and sixth year had passed away, and the Lamanites came again upon the Nephites to battle; and yet the Nephites repented not of the evil they had done, but persisted in their wickedness continually.

11 And it is impossible for the tongue to describe, or for man to write a perfect description of the horrible scene of the blood and carnage which was among the people, both of the Nephites and of the Lamanites; and every heart was hardened, so that they delighted in the shedding of blood continually.

12 And there never had been so great wickedness among all the children of Lehi, nor even among all the house of Israel, according to the words of the Lord, as was among this people.

… 14 And they did also march forward against the city Teancum, and did drive the inhabitants forth out of her, and did take many prisoners both women and children, and did offer them up as sacrifices unto their idol gods.

When I looked up "sexual immorality" in the LDS scripture's topical guide, the only Mormon scripture that pops up is Alma 39:5 (see: https://abn.churchofjesuschrist.org/study/scriptures/tg/sexual-immorality?lang=eng).

 Just one verse!

In the current LDS pamphlet For the Strength of Youth (2011 edition), on pages 35-36, it attempts to shame young people for having sex, stating, " sexual sins are extremely serious. ... The prophet Alma taught that sexual sins are more serious than any other sins except murder ... (see Alma 39:5)." The New Testament disagrees (and argues that greed, classism, and the Tradition of the Elders are the most harmful trasgressions), and Kwaku El says the Book of mormon also disagress!

Regarding premarital sex, LDS apologist Kwaku El asks, “Why are we supposed to follow this rule [of waiting until your married to have sex]… Are you bad if you don’t? Is sexual sin actually next to murder?” Kwaku is adressing the sex negative puritanical tradition of the Joseph Fielding Smith, Spencer W. Kimball, Bruce R. Mcconkie, and Boyd K. Packer era that is still pushed in pamphlets like, For the Strength of Youth; but Kwaku doesn't say where he got this false tradition from. But he has clearly heard it among some Mormons.

He then moves on to present a more sex positive perspective, first with an argument from pragmatism, that you should wait until marriage to have sex if you can, saying: “Having sex before your ready is terrible … How does the law of chastity protect us? Physically, emotionally, and mentally.” He then talks about STDs and unwanted pregnancy and not being emotionally ready if you have sex before marriage, etc. Then he shifts toward a more sex positive attitude and interprets the actual LDS scripture (not the "traditions of the elders") and says: 

“... here’s the real talk, if you’ve had sex, don’t freak out. Some of us were taught that sexual sin is next to murder. And that misreading comes from Alma 39[: 5] in The Book of Mormon. But like I said it's a misreading of scripture. Alma is warning Corianton of his sin and describing how he led people away from the church; ignored his mission and slept with a prostitute [see Alma 39: 1-5]. His behavior was destroying testimonies and harming people. Spiritual destruction is next to murder by Alma’s opinion. He says it is the most abominable above all sins except murder. But Moroni says a secret combination is the most wicked and abominable of all [see Ether 8:18]. These are prophetic opinions! Usually taken out of context to shame someone. 

Rape is next to murder! Pedophilia is next to murder! Getting handsy with your boyfriend after the high school winter ball doesn't make ya Ted Bundy. Besides, one time a woman was caught in the act of cheating on her husband, … it was the [biblical story of] the woman caught in adultery. They wanted to stone her, and all God in flesh said to her was go and sin no more. And that’s what he would say to you. The only example we really have Jesus talking about sex before marriage is to forgive her because she's repentant. Who cares if you've lost your virginity. You've already gained Jesus. That and when you get married at least one of you dorks will know what you're doing on your honeymoon. 

Also, people like to claim that David lost his exaltation because of cheating. But scripture actually says it was because he killed Uriah [D&C 132:39]. Plotting in secret to murder, that's a secret combination. Unless your Harvey Weinstein, sexual sin is not next to murder. You know what's next to murder? Yea, trying to murder someone! …”

Source: Sex, Durfing & Crying After (Nov 10, 2020)

It's important to note that he says all of the above in a style of humor and is trying to be entertaining. So it's important to watch his actual video presentation for the full tonal context. What is clear to me is that he is trying to recover the original meaning of Mormon scripture that has been distorted by some puritanical cultural traditions in the LDS church that are not actually scriptural. 

According to LDS scholars I have read, it was in the 1900s that some LDS leaders became overly fixated on member's sexuality and ignored "the weightier matters of the law" (see Matthew 23:23), as Jesus puts it.

The Social Gospel of Zion?

I don't agree with everything in the following article (and don't like to take sides politically, and again I'm currently rather centrist, i.e. in the middle on the political spectrum) but I find the following article interesting. Here are some interesting excerpts from the article The case for Book of Mormon Socialism by Troy Williams:

Whether one accepts the historical or theological claims of the Book of Mormon, one theme in it is obvious: At their most righteous, the Nephites presented in the book were benevolent socialists; at their most depraved, they were greedy free-market capitalists.

In the zenith of Nephite culture, "the Lord called his people Zion because they were of one heart and one mind and they did have all things in common — and there were no poor among them." Having "all things in common" suggests a society invested in public infrastructure and welfare for the whole.

Redistribution is not an anomaly in Mormon scriptures. Joseph Smith declared that "It is not given that one man should possess that which is above another, wherefore the world lieth in sin." (Doctrine and Covenants 49:20).

For any conservative this is surely commie talk! Yet Smith persisted, "If you are not equal in earthly things ye cannot be equal in obtaining heavenly things" (D&C 78:5-6).

Early Mormon leaders advocated a United Order to redistribute wealth for the benefit of all Saints. …

… The notorious villains of Nephite civilization were the Gadianton Robbers, who perpetuated policies that exacerbated class inequality. They eventually "did obtain the sole management of the government, insomuch that they did trample under their feet and smite and rend and turn their backs upon the poor and the meek, and the humble followers of God" (Helaman 6:39).

… Fair-minded Latter-day Saints must reclaim their sacred texts from free-market fundamentalists. Don't be taken in by the right-wing performance art of a hysterical Glenn Beck. Americans can support both a robust market economy and sustainable safety nets for the meek and humble. But it will require that corporations and affluent citizens invest deeply in public infrastructure.

The Book of Mormon narrative, regardless of its historicity, admonishes contemporary Latter-day Saints to reject riches and to care for the poor and needy.

In his essay The Lord Hath Founded Zion, Del Parson writes:

What shall then answer the messengers of the nations? That the Lord hath founded Zion, and the poor of his people shall trust in it.

(2 Nephi 24:32, Isaiah 14:32)

Zion is the name of an ancient city established by Enoch which was taken up to heaven (Genesis 5:24, Moses 7:69). An important characteristic of that city is that “there was no poor among them” (Moses 7:18). They took care of each other. It was a safe and supportive society. …

… The prophet Joseph Smith said, “We ought to have the building up of Zion as our greatest object.” Elder D. Todd Christofferson has explained that we must do three things to establish Zion:

1. “Become unified in one heart and mind”

2. “Become…a holy people” [holy means set-apart]

3. “Care for the poor and needy with such effectiveness that we eliminate poverty among us” (“Come to Zion,” General Conference, October 2008). 

Today, I will do what I can to help God establish Zion in the world. I will be a peacemaker and a unifying influence. I will avoid corrupting influences and seek to be holy [set-apart]. And I will take action to help people who are poor and the needy.

(Source)  

To be clear, I'm not arguing for government-run socialism instead of free market capitalism. But I do find the emphasis on communitarian ideals in the Book of Mormon very interesting. I have always personally felt that a free market economy, when combined with Zion ideals as supported by religion and/or spirituality, is the best way toward a healthier Society.

So seeing more clearly that Mormon Scripture supports this communitarian Zion ideal of seeking social fair-mindedness and care for others, made me realize that even during my most atheistic phase and being more critical of the Mormon church, I did not fully realize just how much Joseph Smith held views similar to my own. As mentioned above, politically I am "Centrist" and hold many conservative and liberal views at the same time. Yet I have always been called a peacemaker and a naturally empathic person, and a very fair-minded person, interested in breaking down social barriers and have always despised uppity elitism. 

I was born into the church and at LDS youth socials I was the one who was always trying to avoid cliques and welcomed newcomers and tried to integrate into the fold anyone who felt like an "outsider." My goal was always to treat everyone the same, as equals in the sight of God regardless of their appearance or apparent social status; and I would socialize with Jesus's "spiritual Kingdom" (and his example of Open Table Fellowship) in mind. 

Joseph Smith's Scriptures that he produced (either by revelation or through his own mind and character) actually define "wickedness" not as what two single consenting adults do sexually (which some believe based on added traditions not found in LDS scripture ) but instead defines wickedness as: what you do in mistreating others and looking down on others; and being classist and greedy and contentious and physically harming others. So I began to see that I had been sharing Joseph Smith's values the whole time, even when I was more critical of Mormonism.