To those who in their turn selectively handle Mormon history and discourage our probing it in a number of areas, one needs to say (or at least to ask): Haven’t we been, if anything, overly cautious, overly mistrustful, overly condescending to a membership and a public who are far more perceptive and discerning than we often give them credit for? Haven’t we, in our care not to offend a soul or cause anyone the least misunderstanding, too much deprived such individuals of needful occasions for personal growth and more in-depth life-probing experience? In our neurotic cautiousness, our fear of venturing, haven’t we often settled for an all-too-shallow and confining common denominator that insults the very Intelligence we presume to glorify and is also dishonest because, deep down, we all know better (to the extent that we do)? Isn’t our intervention often too arbitrary, reflecting the hasty, uninformed reaction of only one or a couple of influential objectors? Don’t we in the process too severely and needlessly test the loyalty and respect of and lose credibility with many more than we imagine? Isn’t there a tendency among us, bred by the fear of displeasing, to avoid healthy self-disclosure—public or private—and to pretend about ourselves to ourselves and others? Doesn’t this in turn breed loneliness and make us, more than it should, strangers to each other? And when we are too calculating, too self-conscious, too mistrustful, too prescriptive, and too regimental about our roots and about one another’s aesthetic, intellectual, and spiritual life, aren’t we self-defeating?
Human reason reduced to its own resources is perfectly worthless, not only for creating but also for preserving any political or religious association, because it only produces disputes, and, to conduct himself well, man needs not problems but beliefs. His cradle should be surrounded by dogmas, and when his reason is awakened, it should find all his opinions ready-made, at least all those relating to his conduct. Nothing is so important to him as prejudices, Let us not take this word in a bad sense. It does not necessarily mean false ideas, but only, in the strict sense of the word, opinions adopted before any examination. Now these sorts of opinions are man’s greatest need, the true elements of his happiness, and the Palladium of empires. Without them, there can be neither worship, nor morality, nor government. There must be a state religion just as there is a state policy; or, rather, religious and political dogmas must be merged and mingled together to form a complete common or national reason strong enough to repress the aberrations of individual reason, which of its nature is the mortal enemy of any association whatever because it produces only divergent opinions. All known nations have been happy and powerful to the extent that they have more faithfully obeyed this national reason, which is nothing other than the annihilation of individual dogmas and the absolute and general reign of national dogmas, that is to say, of useful prejudices. Let each man call upon his individual reason in the matter of religion, and immediately you will see the birth of an anarchy of belief or the annihilation of religious sovereignty. Likewise, if each man makes himself judge of the principles of government, you will at once see the birth of civil anarchy or the annihilation of political sovereignty. Government is a true religion: it has its dogmas, its mysteries, and its ministers. To annihilate it or submit it to the discussion of each individual is the same thing; it lives only through national reason, that is to say through political faith, which is a creed. Man’s first need is that his nascent reason be curbed under this double yoke, that it be abased and lose itself in the national reason, so that it changes its individual existence into another common existence, just as a river that flows into the ocean always continues to exist in the mass of water, but without a name and without a distinct reality.