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PostMormon Community
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The PostMormon Community is a community to help support individuals who have left or are leaving The Church of Jesus Christ of Latter-day Saints (LDS Church). The primary support mechanism of the community is the PostMormon.org website.[1]
In addition there are PostMormon chapters across the United States, Canada, Europe, Ecuador, New Zealand and Australia.[2]
The PostMormon community is probably best known to the wider public outside of the ex-Mormon circles for using billboard and newspaper advertising in Utah, Idaho and Oregon[3] to raise public awareness. Their second billboard advertisement in Idaho Falls, Idaho, was taken down early[4] by Lamar Outdoor Advertising, after the owner of the property on which the billboard is situated requested it be taken down. The owner of the property is an active member of the LDS Church.[4]

Contents  [hide]
1 History
2 Criticisms of the PostMormon Community
3 Salt Lake City
4 See also
5 References
6 Further reading
7 External links

History[edit]
The PostMormon community was founded by Jeff Ricks in 2002 in the Cache Valley area of Utah.[5] Initially it was a support group for former members of the LDS church, and a place for them to cultivate new friendships in this predominantly Mormon community.[6]
The community website was created in 2004[7] and has become an anchor for the community. The website's bulletin board is heavily trafficked, and is a place for members of the community to chat, vent, and support each other. There are also pages for each chapter to help them coordinate their activities.[8]
In 2005 the PostMormon Community registered as a corporation[9] and in 2006 they were granted non-profit status.[10] In 2007 they started using billboards in places around Utah to advertise their group. The most recent[when?] billboard was put up in St. George, Utah.[11]
Criticisms of the PostMormon Community[edit]
Critics of the PostMormon Community frequently argue that it is an anti-Mormon organization whose purpose is to tear down the faith of active members of the church.[12] Latter-day Saints are taught that speaking ill of the church or its leaders is sinful,[13] and some members could view many discussions on the PostMormon.org message board as disrespectful of LDS Church beliefs, doctrines, leaders, and culture. Faithful members have tacitly argued that such activities speak to the truthfulness of their beliefs, describing former members with the couplet "they can leave the church, but they can't leave the church alone."[14]
The PostMormon Community response to these allegations has been that they are engineered to dissuade active Mormons from further investigation.[citation needed] Aaron M. Anderson's article "Strengthening Against Apostasy" mentions that debating doctrine is a door to apostasy; thus preventing any meaningful discussion of Mormon doctrine.[15][unreliable source?] Charles L. Wood has suggested that the inability to meaningfully discuss doctrine within the LDS Church has acted as a form of "mind-control".[16][unreliable source?]
Non-Mormon historians have often encountered similar labels, such as "anti-Mormon", for their discussion of church history "in so far as they reject that truth."[17] "That truth" being that the LDS church is God's one true church on the face of the earth.[18] This is no surprise, considering the following by Mormon Apostle Boyd K. Packer: "there is no such thing as an accurate or objective history of the Church which ignores the Spirit.... Church history can be so interesting and so inspiring as to be a very powerful tool indeed for building faith. If not properly written or properly taught, it may be a faith destroyer...".[19]
Salt Lake City[edit]
Arguably the largest public ex-Mormon group in Salt Lake City, the SLC PostMormons do a wide range of events from debating whether there is a god between an ex-Mormon and Mormon, having a panel of Mormons and ex-Mormons discussing the challenges when someone leaves the LDS faith,[20][21] to support meetings and lectures on LDS history.
See also[edit]

Portal icon Latter-day Saints portal
Bloggernacle
List of former Latter-day Saints
Religious disaffiliation
Stay LDS
References[edit]
1.Jump up ^ PostMormon Community Website, at PostMormon.org
2.Jump up ^ Map of chapters, at PostMormon.org
3.Jump up ^ Billboard story[dead link]
4.^ Jump up to: a b Idaho Fall billboard comes down early, at PostMormon.org
5.Jump up ^ St. George newspaper article about PostMormon.org, at PostMormon.org
6.Jump up ^ 85% of population Mormon in 1990[unreliable source?]
7.Jump up ^ The 2004 version of the PostMormon website in the Way Back Machine[not in citation given]
8.Jump up ^ The Cache Valley Chapter web page, at PostMormon.org
9.Jump up ^ Articles of Incorporation, at PostMormon.org
10.Jump up ^ Non profit status, at PostMormon.org
11.Jump up ^ 7th billboard in St. George, Utah, at PostMormon.org
12.Jump up ^ Deseret News - Letter to the editor[dead link]
13.Jump up ^ Oaks, Dallin H. (February 1987), "Criticism", Ensign
14.Jump up ^ Maxwell, Neal A. (November 1980), "The Net Gathers of Every Kind", Ensign, "Newcomers, you may even see a few leave the Church who cannot then leave the Church alone. Let these few departees take their brief bows in the secular spotlight; someday they will bow deeply before the throne of the Almighty, confessing that Jesus is the Christ and that this is his work. Meanwhile, be unsurprised if, as the little stone seen by Daniel rolls relentlessly forth, some seek to chip away at it (see Dan. 2)."
15.Jump up ^ Anderson, Aaron M. (March 4, 2008), "Strengthening Against Apostasy", Grace for Grace (blog)
16.Jump up ^ Wood, Charles L. (2004), "Mind Control LDS Mormon Church", MormonConspiracy.com
17.Jump up ^ Ridge, Martin (1999). "Chapter 8: Mormon "Deliverance" and the Closing of the Frontier". In Nugent, Walter; Ridge, Martin. The American West: the reader. Bloomington, Indiana: Indiana University Press. p. 135. ISBN 0-253-33530-2.
18.Jump up ^ Smith, Joseph Fielding (November 1971), "A Call to Serve", Ensign
19.Jump up ^ Packer, Boyd K. (Summer 1981), "The Mantle Is Far, Far Greater Than the Intellect", BYU Studies 21 (3)
20.Jump up ^ Piper, Rachel (January 23,2013), "When Your Loved One Apostatizes", Salt Lake City Weekly
21.Jump up ^ Mecham, McKoye (January 27, 2013), Post-Mormon group member discusses leaving religion, KSTU
Further reading[edit]
Stolz, Martin (June 2, 2007), "Split Over the Mormon Church, but Maintaining Some Ties", New York Times
"'Post-Mormon' sign removed". Deseret News. (AP). June 24, 2007.
Boyles, Greg (April 9, 2008), "Post-Mormon Community on Campus", The Utah Statesman
Lish, Brittany (March 19, 2008), "Post Mormon group supports those who leave LDS church", Dixie Sun (Dixie State University) 37 (22), archived from the original on 2008-04-11
Griffiths, Lawn (September 4, 2008), "Group uses billboards to reach out to ex-Mormons", East Valley Tribune
External links[edit]
Official website
 

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Ex-Mormon
From Wikipedia, the free encyclopedia
Jump to: navigation, search
See also List of former Latter Day Saints
Ex-Mormon refers to a disaffiliate of The Church of Jesus Christ of Latter-day Saints or any of its schismatic breakoffs, collectively called "Mormonism". Ex-Mormons, sometimes referred to as Exmo,[1] typically neither believe in nor affiliate with the LDS church. In contrast, Jack Mormons may believe but do not affiliate; and Cultural Mormons may affiliate but do not believe. The distinction is important to some ex-Mormons, many of whom see their decision to leave as morally compelling and socially risky. Many ex-Mormons experience troubles with family members who still follow Mormon teachings.[2] Aggregations of ex-Mormons may comprise a social movement.

Contents  [hide]
1 Reasons for leaving
2 Post-disaffiliation issues 2.1 Religious
2.2 Social
2.3 Psychological
3 Latter-day Saint views of ex-Mormons 3.1 Reasons for leaving
3.2 Consequences of leaving
4 Support groups
5 See also
6 References
7 Further reading
8 External links

Reasons for leaving[edit]
See also Criticism of the Latter Day Saint movement
Ex-Mormons commonly begin their journey toward disaffiliation from Mormonism and the LDS church because of skepticism over the authenticity of their Mormon spiritual experiences. Most ex-Mormons leave Mormonism and the LDS church because specific intellectual or spiritual reasons have led them to a conviction that the religion is false. The foremost reasons are disbelief both in Joseph Smith as a prophet[3][4] and in the Book of Mormon as a religious and historical document.[5][2] Reasons for this disbelief include issues with anthropological, linguistic, archaeological, and genetic evidence for the Book of Mormon in the New World. In addition to rejecting the Book of Mormon for such reasons, the Book of Abraham and other Mormon religious texts are rejected on similar grounds.[6][7]
Individuals leave Mormonism for a variety of reasons, although "single reason disaffiliates are rare among former Mormons."[8] Research shows that 43% of Mormon disaffiliates left due to unmet spiritual needs.[9] Other reasons for leaving may include a belief that they are in a cult, logical or intellectual appraisal, belief changes or differences, spiritual conversion to another faith, life crises, and poor or hurtful responsiveness by Mormon leaders or congregations.[10] Of former Mormons surveyed, 58% switched to other faiths or practices.[9]
Those who adopt humanist or feminist perspectives may view certain LDS doctrines (including the spiritual status of blacks, polygamy, and the role of women in society) as racist or sexist.[11]
A minority of ex-Mormons cite their personal incompatibility with Mormon beliefs or culture. A Princeton Review article described a conformist atmosphere at church-owned Brigham Young University.[12] Liberal views and political attitudes that challenge this conformity, and occasionally sexual orientation, are cited as reasons for leaving Mormonism.[13]
In recent years the LDS Church has become more politically active, particularly with regard to legislation barring civil marriage for same-sex couples. Official LDS involvement in the Proposition 8 campaign was highly controversial, causing some LDS to stop attending church.[14]
Post-disaffiliation issues[edit]
After their decision to leave Mormonism and the LDS church, ex-Mormons typically go through an adjustment period as they re-orient their lives religiously, socially, and psychologically.
Religious[edit]
An online poll of ex-Mormons found that a majority of ex-Mormons do not self-identify as a member of another faith tradition, choosing to describe themselves as agnostic, atheist or simply ex-Mormon. Some can also become apatheist. Others either retained belief in God but not in organized religion or became adherents of other faiths.[5] Among ex-Mormons with no current religious preference, 36% continued the practice of prayer often or daily.[9] Ex-Mormon attitudes toward Mormons and Mormonism vary widely. Some ex-Mormons actively proselytize against Mormonism, while some provide only support to others leaving the religion. Other ex-Mormons prefer to avoid the subject entirely, while still others may try to encourage healthy dialogue between adherents of their new faiths and active Mormons. Attitudes of ex-Mormons also differ regarding their church membership. Some formally resign, which the LDS church refers to as "name removal," while others simply become inactive.
Social[edit]
Ex-Mormons who publicly leave Mormonism usually face social stigmatization. Although many leave to be true to themselves or to a new belief structure, they leave at a cost;[8] many leave feeling ostracized and pressured and miss out on major family events such as temple weddings. Based upon a belief that those who leave are in danger of negative eternal consequences (see Latter-day Saint views of ex-Mormons), Mormon peers, church officials, and family members may criticize those who leave and pressure them to return.[15] Family members of some may express only disappointment and sorrow and try to reach out in understanding to their new belief system. Some stay under threat of divorce from spouses that still believe. Still, many ex-Mormons are completely shunned and have given up spouses, children, and the ability to enter Mormon temples to witness life events of family members. Ex-Mormons in geographic locations away from major enclaves of Mormon culture such as Utah may experience less stigmatization, however.[2]
Psychological[edit]
Most ex-Mormons go through a psychological process as they leave Mormonism. Former Mormon bishop Bob McCue described his disaffiliation as recovery from cognitive dissonance.[16] Reynolds reports that leaving involves a period of intense self-doubt and depression as disaffiliates confront feelings of betrayal and loneliness, followed by self-discovery, belief exploration, spiritual guidance and connection as they leave Mormonism.[10] He argues that leaving may provide a renewed sense of self, confidence and peace.[10] One ex-Mormon compared his disaffiliation experience to leaving a cult,[17] while others called it close to overcoming mind control[18] or adjusting to life outside of religious fundamentalism.[19] Still others compare their symptoms to divorce from marriage.[20] Ex-Mormons may also have to cope with the pain of ostracism by Mormon employers, friends, spouses, and family members.[21]
Latter-day Saint views of ex-Mormons[edit]
Depending on the circumstances of an ex-Mormon's departure, Latter-day Saint views may range from considering them apostates to viewing them as individuals who have simply strayed from the path. The LDS church teaches that people leave for a variety of reasons, but that regardless of the reason the underlying cause is deception by Satan.[22] Reasons range from trivial to serious (including doctrinal disagreements). Latter-day Saints view turning from the influence of the Holy Spirit as having potentially devastating spiritual consequences, and they generally hope ex-Mormons will "return to the fold."[23]
Reasons for leaving[edit]
The reasons given for a person leaving the church vary according to who is offering the opinion. LDS Sunday school manuals say members leave because of unwarranted pride, committing sins which drive them to alienation from God, or because they have taken offense to something trivial. The manuals also claim members leave because they have been deceived by Satan[22] who according to LDS scripture is actively seeking to destroy the souls of men.[24] Furthermore, those who "depart from the truth" will be judged in the final judgment[25] for falling prey to this deception.[26] The deceptions that Satan uses include acceptance of a false prophet, pride and vanity, being critical of leaders' imperfections, being offended, rationalizing disobedience, and accepting the false teachings of the world.[22]
In the Book of Mormon, a figure named Korihor[27] preaches disbelief and challenges prophecies and church leaders.[28] He then demands a miracle and is miraculously struck mute for the acts. One Mormon scholar likened the philosophical analysis employed in an essay compilation edited by an ex-Mormon to Korihor's tactics.[29] Church authority and popular LDS fiction writer Gerald N. Lund compares any reasoning that leads to disbelief in God or Mormonism to Korihor.[30]
Mormon historian B.H. Roberts wrote of an account of a member leaving the LDS church over the misspelling of a name in church records.[31] The LDS church uses the story of Frazier Eaton (who gave $700 for the Kirtland Temple but left after being unable to get a seat at the dedication ceremony) as an object lesson on how members can leave after being offended.[22][32]
Consequences of leaving[edit]
Latter-day Saints may view ex-Mormons as stronger candidates for eternal damnation based on their former devotion to Mormonism, since those who were never adherents will be judged more lightly. In addition, one who goes so far as to deny the Holy Spirit could become a son of perdition and be cast into outer darkness.[33] Outright apostasy of members will lead to a church disciplinary council, which may result in disfellowshipment or excommunication.[34] However, members who ask for their names to be removed from church records or who have joined another church are not subject to a disciplinary council.[34]
Former President of the LDS Church Brigham Young taught that members who openly disagree with church leaders are potentially cursed or condemned and that those who reject LDS doctrine or authority outright are "apostate".[35] An early Mormon epistle teaches that apostates have "fallen into the snares of the evil one."[36]
Young also said that "[if] there is a despicable character on the face of the earth, it is an apostate from this Church. He is a traitor who has deceived his best friends, betrayed his trust, and forfeited every principle of honor that God placed within him. They may think they are respected, but they are not. They are disgraced in their own eyes. There is not much honesty within them; they have forfeited their heaven, sold their birthright, and betrayed their friends."[37]
Support groups[edit]
Tight-knit local and Internet-based support group communities exist for ex-Mormons to help them cope with the strains of leaving their former belief system and building a new life.[38] Specifically, Internet-based communities range from historical forums[39] and blogs[40] to sites dedicated to recovery from Mormonism,[41] membership resignation,[42] newsgroups, and satire.[43] The communities found at ExMormon.org and reddit.com/r/exmormon are the most popular ex-Mormon communities.[38]
See also[edit]

The Church of Jesus Christ of Latter-day Saints
Criticism of The Church of Jesus Christ of Latter-day Saints
Apostasy
List of former Latter Day Saints
Religious disaffiliation

Lapsed Catholic
Stay LDS
PostMormon Community
Blogs about Mormonism or Mormons
Ed Decker

References[edit]
1.Jump up ^ "Deconstructor" (September 2010), Abbreviations: FOR NEWBIES - Guide to abbreviations used on exmormon.org board, "Recovery from Mormonism", ExMormon.org
2.^ Jump up to: a b c Lobdell, William (December 1, 2001), "Losing Faith and Lots More", Los Angeles Times, archived from the original on 2001-12-01
3.Jump up ^ Backman, Milton V., Jr. (April 1989), "A Warning from Kirtland", Ensign: 26
4.Jump up ^ Roberts, B.H. (1902), History of the Church 1, Salt Lake City: Deseret News, p. 115
5.^ Jump up to: a b Exmormon survey from MisterPoll.com[dead link]
6.Jump up ^ Book of Mormon Page, "Mormons in Transition: Examining Mormonism and the Mormon Church in the light of history and the Bible", IRR.org (Institute for Religious Research)[specify]
7.Jump up ^ Larson, Charles M. (1992), By His Own Hand Upon Papyrus, Grand Rapids, Michigan: Institute for Religious Research, p. [page needed], ISBN 0-9620963-2-6, OCLC 26140322
8.^ Jump up to: a b Albrecht, S.L. & Bahr, H.M. (1989). Strangers Once More: Patterns of Disaffiliation from Mormonism. Journal for the Scientific Study of Religion (28)2. 180- 200. doi:10.2307/1387058 JSTOR 1387058
9.^ Jump up to: a b c Albrecht, S.L. & Bahr, H.M. (1983). Patterns of Religious Disaffiliation: A Study of Lifelong Mormons, Mormon Converts & Former Mormons. Journal for the Scientific Study of Religion 22 D. pp. 366-379. doi:10.2307/1385774 JSTOR 1385774
10.^ Jump up to: a b c Reynolds, Leslie (1998) [1996], Mormons in Transition (Second ed.), Grand Rapids, Michigan: Baker Books, p. [page needed], ISBN 978-0-8010-5811-0, OCLC 38199795
11.Jump up ^ Hanks, Maxine, Women and Authority: Re-emerging Mormon Feminism, Salt Lake City, Utah: Signature Books, ISBN 1-56085-014-0, OCLC 25509094
12.Jump up ^ "BYU 3rd of Top 10 Most Politically Conservative Colleges". Archived from the original on 2009-10-31.[unreliable source?]
13.Jump up ^ LGBT - AND MORMONISM - SECTION 1, "TOPICS", The Mormon Curtain (mormoncurtain.com)[unreliable source?]
14.Jump up ^ Vanocur, Chris (2008-11-10), Some LDS members leaving church over same-sex marriage controversy, Salt Lake City: KTVX
15.Jump up ^ Banks, Ben B. (November 1999), "Feed My Sheep", Ensign
16.Jump up ^ Former Mormon bishop explains the collapse of his faith, "News Summary", The Ross Institute Internet Archives for the Study of Destructive Cults, Controversial Groups and Movements (Rick Ross), June 2004 [unreliable source?]
17.Jump up ^ Kettunen, Eric, My Mission, "Recovery from Mormonism", ExMormon.org
18.Jump up ^ Kettunen, Eric, Thought reform and conformity within Mormonism, "Recovery from Mormonism", ExMormon.org
19.Jump up ^ Stricker, Marion (2000), The Pattern of The Double-Bind in Mormonism, Universal Publishers, p. [page needed], ISBN 978-1-58112-739-3, OCLC 46728224
20.Jump up ^ Winell, Marlene (1993), Leaving the Fold: A Guide for Former Fundamentalists and Others Leaving their Religion, Oakland, CA: New Harbinger Publications, p. [page needed], ISBN 978-1-879237-51-3, OCLC 30314020
21.Jump up ^ What did leaving cost you? (collection of forum posts), ExMormon.org[unreliable source?]
22.^ Jump up to: a b c d "Lesson 24: “Be Not Deceived, but Continue in Steadfastness”", Doctrine and Covenants and Church History Gospel Doctrine Teacher’s Manual, 2003, p. 134, Publication: 35685
23.Jump up ^ Peggy Fletcher, Stack (2008-04-08), "LDS Church President Monson urges disenfranchised to return to the fold", The Salt Lake Tribune, retrieved 2008-04-26
24.Jump up ^ Doctrine and Covenants 10:27-33
25.Jump up ^ 3 Nephi 26:4
26.Jump up ^ Doctrine and Covenants 20:15
27.Jump up ^ Alma 30
28.Jump up ^ Alma 30:27
29.Jump up ^ Robinson, Stephen E. (1991), "Review of The Word of God: Essays on Mormon Scripture by Dan Vogel", FARMS Review of Books (Provo, Utah: Maxwell Institute, BYU) 3 (1): 312–318, retrieved 2008-04-13.
30.Jump up ^ Lund, Gerald N. (July 1992), "Countering Korihor's Philosophy", Ensign
31.Jump up ^ Roberts, B.H. (1902), History of the Church 1, p. 261
32.Jump up ^ Smith, George A. (1867), Journal of Discourses 11, p. 9
33.Jump up ^ Burton, Theodore M. (May 1981), "Light and Truth", Ensign: 28
34.^ Jump up to: a b Ballard, M. Russell (September 1990), "A Chance to Start Over: Church Disciplinary Councils and the Restoration of Blessings", Ensign 20 (9): 12, retrieved 2011-09-26.
35.Jump up ^ "Chapter 12: Preventing Personal Apostasy", Teachings of Presidents of the Church: Brigham Young, 1997
36.Jump up ^ Smith, Joseph F., ed. (1938), Teachings of the Prophet Joseph Smith, Salt Lake City: Deseret Book , p. 66, OCLC 718055
 Although sometimes mistaken for a direct quote from Joseph Smith, this passage occurs in the book as part of "Excerpts from an Epistle of the Elders of the Church in Kirtland to Their Brethren Abroad", edited by Oliver Cowdery and Frederick G. Williams as published in the Evening and Morning Star.
37.Jump up ^ Young, Brigham (1867), Journal of Discourses 12: 94
38.^ Jump up to: a b Joffe-Walt, Chana (21 October 2005), Shunned Ex-Mormons Form Own Communities, NPR
39.Jump up ^ "Mormons in Transition: Examining Mormonism and the Mormon Church in the light of history and the Bible", IRR.org (Institute for Religious Research)[specify]
40.Jump up ^ "The Mormon Curtain: Ex-Mormon News, Stories And Recovery", MormonCurtain.com (Michael Hoenie)
41.Jump up ^ "Recovery from Mormonism", ExMormon.org (Eric Kettunen)
42.Jump up ^ "Mormon No More: How To Resign From The Mormon Church", MormonNoMore.com
43.Jump up ^ "The Salamander Society", SalamanderSociety.com
Further reading[edit]
Stack, Peggy Fletcher (26 July 2005), "Keeping members a challenge for LDS church", Salt Lake Tribune
External links[edit]
Opposing Views: Latter Day Saints at the Open Directory Project
The Exmormon Foundation - an organization dedicated to supporting those in transition from Mormonism
Recovery from Mormonism - the most prominent ex-Mormon community on the web
MormonNoMore - Information on how to resign from the LDS Church
Utah Lighthouse Ministry - Founded by ex-Mormons Jerald and Sandra Tanner



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Cultural Mormon
From Wikipedia, the free encyclopedia
Jump to: navigation, search

Cultural Mormon is a term used for Mormons who no longer believe some, or many, of the doctrines of The Church of Jesus Christ of Latter-day Saints (LDS Church), but who self-identify as Mormon.[1] Usually this is a result of having been raised in the LDS faith, or as having converted and spent a large portion of one's life as an active member of the LDS Church. Cultural Mormons may or may not be actively involved with the church, and in some cases may not even be officially members of the church.
Typically, cultural Mormons still have an appreciation for the lessons and the love they have received in the course of long church membership."[2] The Cultural Mormons do not necessarily hold anti-Mormon sentiments and often support the goals of the church. Many retain a sense of Mormon identity for life.

Contents  [hide]
1 Results of doctrinal differences
2 Internet communities 2.1 New Order Mormons
2.2 Humanistic Mormonism
3 See also
4 Notes
5 External links

Results of doctrinal differences[edit]
The church does not regard disbelief in its doctrines as grounds for disciplinary action. Church leaders teach that doubts can be resolved by "instruction, study, and prayer, which result in increased testimony, which drives out further doubts."[3] However, disbelief in certain core doctrines (such as the role of Jesus Christ as Savior and Redeemer, or the leaders of the church as prophets, seers, and revelators)[4] can prevent a Cultural Mormon from participating in certain activities, such as priesthood ordinances and temple worship. As a result, some choose to keep their doubts a secret in order to continue to participate in such activities, or to avoid conflict with family and friends. In addition, disciplinary action may be taken when a member publicly opposes church doctrines (e.g. Grant Palmer).
Internet communities[edit]
Because of the fear that divulging their unorthodox beliefs will result in stigmatization and increased attention, some practicing Cultural Mormons prefer anonymity. Many therefore participate in Internet communities, where they can discuss their issues anonymously.
New Order Mormons[edit]
One such group refers to itself as the New Order Mormons,[5] a name patterned on the term New Order Amish (Amish who maintain cultural ties to their religion while not accepting some of its core tenets). This is a group of Mormons and former Mormons who no longer believe at least some of the tenets of the LDS faith, but because of family or cultural ties do not choose to completely separate themselves from the faith.
Humanistic Mormonism[edit]
Humanistic Mormonism[6][7] is a movement of Free Thinkers, Cultural Mormons, Disfellowshipped or Independents people related to LDS Church and other Latter Day Saint groups that emphasize Mormon culture and history, but do not demand belief in a supernatural god, or the historicity of the Bible or the Book of Mormon. It is based on Humanism and can be summarized in some points.[citation needed]
A Mormon is someone who identifies with the history, culture and future of the LDS way of life.
People possess the power and responsibility to shape their own lives independent of supernatural authority.
Ethics and morality should serve human needs and choices should be based upon consideration of the consequences of actions rather than pre-ordained rules or commandments.
The Bible, Book of Mormon or other religious texts are purely human and natural phenomena. Biblical and other traditional texts are the products of human activity and are best understood by scientific analysis.
The Society for Humanistic Mormonism characterizes itself as a "new worldwide religion of Humanistic Mormonism" with its own "General Authorities and Administrative Officers",[8] and with its own unique doctrines, such as a "Covenant of Comedy and Humor".[9]
See also[edit]

Portal icon Latter-day Saints portal
Antinomianism
Bloggernacle
Blogs about Mormons and Mormonism
Cafeteria Christianity
Cultural Catholic
Cultural Christian
Cultural Judaism
Cultural Muslim
Culture of The Church of Jesus Christ of Latter-day Saints
Humanistic Judaism
Lapsed Catholic
Moralistic therapeutic deism
Off the derech (Orthodox Jewish expression)
Stay LDS
Sunday Christian
Notes[edit]
1.Jump up ^ Stack, Peggy Fletcher (23 September 2011). "Active, inactive – do Mormon labels work or wound?". The Salt Lake Tribune. Retrieved 2013-09-20.
2.Jump up ^ Rogers, Peggy (Undated), The Paradox of the Faithful Unbeliever, "New Order Mormon Essays", New Order Mormon, NewOrderMormon.org (Publisher is anonymous), retrieved 2013-09-20
3.Jump up ^ Hales, Robert D. (November 1994), "The Importance of Receiving a Personal Testimony", Ensign , retrieved 2011-09-27
4.Jump up ^ Mormonism 201: Chapter 15
5.Jump up ^ New Order Mormons
6.Jump up ^ Humanistic Mormonism=Traditional Mormonism; Redemptive Mormonism=Neo-Orthodox Mormonism:
7.Jump up ^ Mormon Theologian Sterling M. McMurrin and humanistic Mormonism:
8.Jump up ^ General Authorities and Administrative Officers of the Society for Humanistic Mormonism
9.Jump up ^ The First Presidency and the Quorum of the Twelve Apostles of the Society for Humanistic Mormonism (2013), A Proclamation on Comedy and Humor
External links[edit]
New Order Mormons - A website for members of The Church of Jesus Christ of Latter-day Saints who no longer believe some (or many) of the doctrines of the LDS church, but who want to maintain membership for cultural and social reasons. New Order Mormon Discussion Forum: "A forum for those who have chosen to remain connected with the LDS church for personal reasons and in spite of church history or present practices."
Zarahemla City Limits - commentary and essays addressing issues in Mormonism from a Cultural Mormon perspective.
Society for Humanistic Mormonism - The official webpage for the Society for Humanistic Mormonism.
The Post-Mormon Community - An organization for those who have left the Church and no longer believe in it.



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Criticism of The Church of Jesus Christ of Latter-day Saints
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The Church of Jesus Christ of Latter-day Saints (LDS Church) has been the subject of criticism since it was founded by American religious leader Joseph Smith, Jr. in 1830. Historically, no issue caused greater criticism of the church than its practice of plural marriage, which it officially abandoned in 1890. Since then, criticisms have focused on arguments of historical revisionism, homophobia, racism,[1] sexist policies, and inadequate financial disclosure.

Contents  [hide]
1 Critics
2 Criticisms of doctrinal changes 2.1 Priesthood policy
2.2 Polygamy discontinued in 1890
2.3 God was once a man
3 Criticisms of past teachings 3.1 Polygamy
3.2 Polygamy after 1890
3.3 Adam–God doctrine
3.4 Blood atonement
4 Criticism regarding temples 4.1 Temple admission restricted
4.2 Baptism for the dead
4.3 Endowment ceremony
5 Finances
6 Criticism of response to internal dissent
7 Church monitors members' critical publications
8 Alleged distortion of its own history
9 FARMS scholarship questioned
10 Views on sexuality 10.1 Views on homosexuality
11 Racism
12 Gender bias and sexism
13 See also
14 Footnotes
15 References
16 External links 16.1 Critical
16.2 Apologetic

Critics[edit]
The LDS Church and Mormonism have attracted criticism from their inception to the present day. Notable early critics of Mormonism included Abner Cole, Eber D. Howe, and Thomas C. Sharp. Notable 20th-century critics of the LDS Church include Jerald and Sandra Tanner, Richard Abanes, Richard and Joan Ostling, and Fawn M. Brodie. In recent years, the Internet has provided a new forum for critics,[2] and the church's 2008 support of California's Proposition 8 sparked heated debate and protesting by gay-rights organizations.[3][4] Affirmation is a group of former members of the LDS Church which criticize the church's policies on homosexuality. Christian Apologetics and Research Ministry is a Christian organization which has criticized the church's theology. The Institute for Religious Research is an organization which has criticized the church, in particular the Book of Abraham. Numerous other organizations maintain web sites that criticize the church.
Criticisms of doctrinal changes[edit]
Priesthood policy[edit]
Main article: Black people and Mormonism
The Tanners state that the church's 1978 policy allowing all worthy male members, which included blacks, to hold the priesthood was not divinely inspired as the church said, but simply a matter of convenience.[5] Richard and Joan Ostling point out that this reversal of policy occurred as the LDS Church began to expand outside the United States into countries such as Brazil that have large, ethnically mixed populations and as the church prepared to open a new temple in São Paulo, Brazil.[6] However, the restriction on the priesthood was never actually established as church doctrine, and the reasons for its existence have never been made clear, despite some opinions expressed over the years by various church leaders. Furthermore, there were numerous black elders ordained to the Priesthood under Joseph Smith, who never expressed any opposition to having the priesthood available to all worthy men. The priesthood restriction originated under Brigham Young, without any official, clear explanation, and, like polygamy, was abolished when it no longer served any purpose.[7][unreliable source?]
Polygamy discontinued in 1890[edit]
Main article: 1890 Manifesto
The Tanners argue that the church's 1890 reversal of its policy on polygamy was done for political, not divine, reasons, citing the fact that it happened in the midst of a lengthy battle with the federal government over property seizures and statehood.[8] The Ostlings further point to the fact that soon after the church received the revelation that polygamy was prohibited, Utah again applied for statehood, and this time the federal government did not object to starting the statehood process. Six years later, the process was completed and Utah became a state in 1896.[9] The Ostlings also point out that soon after the church suspended the practice of polygamy, the federal government reduced its legal efforts to seize church property.[9]
Mormons Ron Wood and Linda Thatcher do not dispute that the change was a direct result of federal intervention and respond that the church was left with no choice. The 1887 Edmunds–Tucker Act was crippling the church and "something dramatic had to be done to reverse [the] trend."[10] After the church appealed its case to the U.S. Supreme Court and lost, church president Wilford Woodruff issued the Manifesto. Woodruff noted in his journal that he was "acting for the temporal salvation of the Church".[11]
God was once a man[edit]
Main article: Exaltation (Mormonism)
Critics such as Richard Abanes and the Institute for Religious Research criticize the church for changing the principle asserting that God was once a man, citing changes to the LDS publication Gospel Principles between the 1978[12] and 1997[13] editions, where "We can become Gods like our Heavenly Father" was changed to "We can become like our Heavenly Father" and "[O]ur Heavenly Father became a God" was changed to "[O]ur Heavenly Father became God".[14][15] However, official LDS publications have still affirmed the doctrine of eternal progression, and the official church manual Teachings of the Presidents of the Church: Lorenzo Snow, published in 2012,[16] affirms the LDS doctrine that "As man is, God once was; as God now is, man may be."[17][18]
Criticisms of past teachings[edit]
Polygamy[edit]
Main articles: Mormonism and polygamy and Origin of Latter Day Saint polygamy
Sarah Pratt, first wife of Mormon Apostle Orson Pratt, in an outspoken critique of Mormon polygamy said that polygamy

completely demoralizes good men and makes bad men correspondingly worse. As for the women—well, God help them! First wives it renders desperate, or else heart-broken, mean-spirited creatures.[19]
Pratt ended her marriage to husband Orson Pratt in 1868 because of his "obsession with marrying younger women" (at age 57, Orson Pratt married a sixteen-year-old girl, his tenth wife, younger than his daughter Celestia).[20] Sarah Pratt lashed out at Orson in an 1877 interview, stating that

Here was my husband, gray headed, taking to his bed young girls in mockery of marriage. Of course there could be no joy for him in such an intercourse except for the indulgence of his fanaticism and of something else, perhaps, which I hesitate to mention.[21]
The Tanners argue that early church leaders established the practice of polygamy in order to justify behavior that would otherwise be regarded as immoral.[22] The Ostlings criticize Joseph Smith for marrying at least 32 women during his lifetime, including several under the age of 16, a fact acknowledged by Mormon historian Todd Compton.[23][24] Compton also acknowledges that Smith entered into polyandrous marriages (that is, he married women who were already married to other men)[24] and that he warned some potential spouses of eternal damnation if they did not consent to be his wife,[25] and furthermore that, in at least two cases, he married orphan girls that had come to live at his home.[26]
However, Bushman notes that evidence of sexual relations in Smith's plural marriages is sparse or unreliable,[27] and Compton argues that some were likely dynastic in nature.[28] Also, while the age of some of Joseph Smith's wives may seem unusual by 21st century standards, marriage for girls at a very young age was not at all uncommon in mid-19th-century America.[29][unreliable source?]
Polygamy after 1890[edit]
Main article: Latter Day Saint polygamy in the late-19th century
Richard Abanes, Richard and Joan Ostling, and D. Michael Quinn note that after the 1890 Manifesto, church leaders authorized over 200 polygamous marriages and lied about the continuing practice.[30][31][32]
Joseph F. Smith acknowledged reports that church leaders didn't fully adhere to the 1890 prohibition. After the Second Manifesto in 1904, anyone entering into a new plural marriage was excommunicated.[33]
Adam–God doctrine[edit]
Main article: Adam–God doctrine
The Ostlings criticize Brigham Young's teachings that God and Adam are the same being.[34][35] One apostle, Franklin D. Richards, also accepted the doctrine as taught by Young, stating in a conference held in June 1854 that "the Prophet and Apostle Brigham has declared it, and that it is the word of the Lord" (emphasis in original).[36] However, at the time of its first introduction, several leaders disagreed with the doctrine, including apostle Orson Pratt, who expressed that disagreement publicly.[37] The church never formally adopted the doctrine, and has since officially repudiated it.[38][39]
Blood atonement[edit]
Main article: Blood atonement
Brigham Young introduced a doctrine known as "blood atonement", regarding unpardonable sin, or sin for which Jesus Christ's atonement does not apply.[40][41] He taught that a person could atone for such sins only by giving up his or her life.[42] Various church leaders after Young taught likewise, but more recently church leaders have made clear that the Atonement of Jesus Christ is all-encompassing and that there is no sin so severe that it cannot be forgiven, with the exception of the "unpardonable sin" of denying the Holy Ghost after receiving witness of the Holy Ghost.[43]
Criticism regarding temples[edit]
Main article: Temple (LDS Church)
Critics find fault with the church's temple policies and ceremonies, which include an endowment ceremony, weddings, and proxy baptism for the dead.
Temple admission restricted[edit]
Main article: LDS Church Temple Entrance requirements
Richard and Joan Ostling, and Hugh F. Pyle state that the LDS's policy on temple admission is unreasonable, noting that even relatives cannot attend a temple marriage unless they are members of the church in good standing.[44][45] The Ostlings, the Institute for Religious Research and Jerald and Sandra Tanner say that the admission rules are unreasonable because admission to the temple requires that a church member must first declare that they pay their full tithe before they can enter a temple.[46][47][48] The Mormonism Research Ministry calls this "coerced tithing" because church members that do not pay the full tithe cannot enter the temple, and thus cannot receive the ordinances required to receive the highest order of exaltation in the next life.[49]
Baptism for the dead[edit]
Main article: Baptism for the dead
The church teaches that a living person, acting as proxy, can be baptized by immersion on behalf of a deceased person, citing 1 Corinthians 15:29;[50] Malachi 4:5–6; John 5:25; and 1 Peter 4:6 for doctrinal support.[51] These baptisms for the dead are performed in temples.
Floyd C. McElveen and the Institute for Religious Research state that verses to support Baptism for the Dead are not justified by contextual exegesis of the Bible.[52][53] In 2008 The Vatican issued a statement calling the practice "erroneous" and directing its dioceses to keep parish records from Mormons performing genealogical research.[54]
Holocaust survivors and other Jewish groups criticized the LDS Church in 1995, after discovering that the church had baptized more than 300,000 Jewish holocaust victims.[55][56] After that criticism, church leaders put a policy in place to stop the practice, with an exception for baptisms specifically requested or approved by victims' relatives.[57] Jewish organizations again criticized the church in 2002, 2004, and 2008[58] stating that the church failed to honor the 1995 agreement.[57] However, Jewish and Mormon leaders subsequently acknowledged in a joint statement in 2010 that "concerns between members of both groups...have been eliminated."[59][60]
Endowment ceremony[edit]
Main article: Freemasonry and the Latter Day Saint movement
Jerald and Sandra Tanner allege that Joseph Smith copied parts of the Mormon temple endowment ceremony from Masonic rituals (such as secret handshakes, clothing, and passwords), and that this undermines the church's statement that the rituals were divinely inspired.[61] The Tanners also point to the fact that Joseph Smith was himself a Freemason[62] prior to introducing the endowment rituals into Mormonism.
The Tanners criticize the church's revision of the temple endowment ceremony over the years, saying that revisions were made to obscure provocative practices of the early church.[63][64]
The Foundation for Apologetic Information & Research acknowledges changes to the endowment ceremony and points out that (according to Joseph Fielding Smith) Joseph Smith told Brigham Young the ceremony was "not arranged perfectly", and challenged him to organize and systemize it, which Young continued to do throughout his presidency.[65]
Finances[edit]
Main article: Finances of The Church of Jesus Christ of Latter-day Saints
The church has often been secretive about its finances, especially in the United States. The church has not disclosed its assets in the U.S. since 1959.[66] This has drawn criticism from the Ostlings and the Tanners, who consider its financial practices to be overly secretive.[67][68][69]
The church does disclose financials in the United Kingdom[70] and Canada,[71] where it is required to by law. In addition, the church employs an independent audit department that provides its certification at each annual general conference that church contributions are collected and spent in accordance with church policy.[72] Moreover, the church engages a public accounting firm (currently Deloitte & Touche in the United States; PricewaterhouseCoopers in the United Kingdom) to perform annual audits of its not-for-profit,[73] for-profit,[74] and educational[75][76] entities.
Lay leaders at the local level are not paid.
The Tanners and the Ostlings accuse the church of being overly greedy and materialistic, citing the large amount of wealth accumulated by the church, and citing the strong emphasis on tithing,[77] and suggest that the church is more like a business than a spiritual endeavor.[69][78]
Criticism of response to internal dissent[edit]
See also: Academic freedom at Brigham Young University and September Six
The Ostlings say that the LDS Church retaliates against members that publish information that undermines church policies,[79] citing excommunications of scientist Simon Southerton[80] and biographer Fawn M. Brodie.[81] They further state that the church suppresses intellectual freedom, citing the 1993 excommunication of the "September Six", including gay LDS historian D. Michael Quinn, and author Lavina Fielding Anderson.[79] The Ostlings write that Anderson was the first to reveal the LDS Church keeps files on LDS scholars, documenting questionable activities, and the Ostlings state that "No other sizable religion in America monitors its followers in this way".[79]
The American Association of University Professors, since 1998, has put LDS-owned Brigham Young University on its list of universities that do not allow tenured professors sufficient freedom in teaching and research.[82]
Richard Abanes lists the following as church members excommunicated or censured for views unacceptable to the church hierarchy:[83]
Journalist Deborah Laake, for her book Secret Ceremonies: A Mormon Woman's Intimate Diary of Marriage and Beyond
BYU English teacher Cecilia Konchar-Farr, for her views on abortion laws
Writer Janice Merrill Allred
English Professor Gail Houston
Anthropologist David Knowlton
Church monitors members' critical publications[edit]
Richard Abanes and the Ostlings criticize the LDS Church for maintaining a group called the Strengthening Church Members Committee, led by two church apostles.[83] According to the Ostlings, the purpose of this committee is to collect and file "letters to the editor, other writings, quotes in the media, and public activities" of church members that may be publishing views contrary to those of the church leadership.[84]
The Tanners state that throughout the 20th century the church denied scholars access to many key church documents, and in 1979 said that it had refused to publish Joseph Smith's diary.[85] Apologists point out that The Joseph Smith Papers project will provide access to Smith's journals.[86]
Alleged distortion of its own history[edit]
Main article: Mormonism and history
See also: History of the Latter Day Saint movement
An analysis of B. H. Roberts' work History of the Church when compared to the original manuscripts from which it is drawn, "more than 62,000 words" can be identified that were either added or deleted,.[87] Based on this analysis, Jerald and Sandra Tanner contend that the church distorts its history in order to portray itself in a more favorable light.[63] Specifically they allege that there was a systematic removal of events that portray Joseph Smith in a negative light.[88]
D. Michael Quinn responded to these charges by pointing out that methods by B. H. Roberts used in creating History of the Church—while flawed by today's standards—were not uncommon practices in the nineteenth century, even by reputable historians.[89]
Jerald and Sandra Tanner cite the selective use of Brigham Young's statements, presented in a manner to give the illusion that he was in favor of blacks joining the priesthood.[90] The Tanners also state that the church attempted to discredit evidence that Joseph Smith was arrested, tried, and found guilty by a justice of the peace in Bainbridge, New York, in 1826.[91] They highlight changes such as the title page of the 1830 edition of the Book of Mormon that described Joseph Smith as "Author and Proprietor" of the book, which was revised in subsequent editions to be "Translator",[92] and the description of Oliver Cowdery's skill at using the divining rod found in the 1829 edition of the Book of Commandments, which does not appear in the corresponding section of the 1835 edition of the Doctrine and Covenants.[93]
FARMS responds to the "author and proprietor" charge by arguing this title conformed to the governing copyright laws in 1830.[94]
The Ostlings consider other omissions to be distortion, noting that the widely distributed church manual Teachings of the Presidents of the Church: Brigham Young omits any mention of Young's polygamy, and that the book's chronological summary of Young's life includes the date of his first marriage, the date of the first wife's death, and the date of the second legal marriage, but omits mention of Young's dozens of other marriages.[95]
In 1842, Willard Richards compiled a number of records in order to produce a history of the church. Among the records examined were the various accounts related to Zelph. In the process of combining the accounts, Richards crossed out Woodruff's references to "hill Cumorah," and Heber C. Kimball's reference to the "last" great struggle with the Lamanites"[96]
LDS historian D. Michael Quinn accuses LDS leaders of urging historians to hide "controversies and difficulties of the Mormon past".[97] Mormon scholar Allen Robers says LDS leaders "attempt to control depictions of the Mormon past".[98] Non-LDS professor John Hallwas of Western Illinois University says of LDS historians: "[they] do not mention Mormon intimidation, deception, repression, theft, and violence, or any other matters that might call into question the sacred nature of the Mormon experience."[99]
Columbia University professor Richard Bushman, a member of The Joseph Smith Papers advisory board, responds to critics that those on the project "work on the assumption that the closer you get to Joseph Smith in the sources, the stronger he will appear, rather than the reverse, as is so often assumed by critics."[100]
In 1969, the Western History Association published Jewish historian Moses Rischin's observation of a new trend among Mormon historians to report objectively.[101] Quinn cites this as the origin of the term "New Mormon history", while citing previous efforts towards objectivity such as Juanita Brooks’ 1950 publication of "The Mountain Meadows Massacre" by Stanford University Press.[102]
FARMS scholarship questioned[edit]
Main article: Foundation for Ancient Research and Mormon Studies
Critics say the LDS Church is academically dishonest, because it supports biased research conducted by the church-owned Foundation for Ancient Research and Mormon Studies (FARMS). FARMS is a research institute within church-owned Brigham Young University that publishes Mormon scholarship. Critic Matthew Paulsen faults FARMS for limiting peer review to members of the LDS Church. He states that FARMS's primary goal is to defend the LDS faith rather than to promote truthful scholarship.[103] Molecular biologist Simon Southerton, a former LDS bishop and author of Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church said, "I was amazed at the lengths that FARMS went to in order to prop up faith in the Book of Mormon. I felt that the only way I could be satisfied with FARMS explanations was to stop thinking.... The explanations of the FARMS researchers stretched the bounds of credibility to breaking point on almost every critical issue".[104]
FARMS supports and sponsors what it considers to be 'faithful scholarship', which includes academic study and research in support of Christianity and Mormonism, and in particular, where possible, the official position of The Church of Jesus Christ of Latter-day Saints.[105]
Critic and ex-Mormon Steve Benson (grandson of Ezra Taft Benson) quoted church apostle Neal A. Maxwell as telling him that "one of the purposes of F.A.R.M.S. was to prevent the General Authorities from being outflanked by the Church's critics."[106]
Views on sexuality[edit]
Main article: Sexuality and The Church of Jesus Christ of Latter-day Saints
Deborah Laake and Colleen McDannell say that the church takes a repressive stance towards sexuality and that this may be psychologically unhealthy.[107][108]
Affirmation, a Gay & Lesbian organization, and Ed Decker, a critic of the LDS Church, both state that the repressive attitude of the church may - in extreme cases - lead to suicide, as in the case of 16-year old Kip Eliason, who committed suicide because of the stresses that resulted when his LDS bishop told him that masturbation was sinful.[109][110]
In January 1982 the church presidency issued a letter to local leaders saying "The First Presidency has interpreted oral sex as constituting an unnatural, impure, or unholy practice." The letter was not distributed to the general membership.[111] This letter also instructed local leaders not to inquire into the specifics of married members' sex lives. However, this portion of the letter was often ignored, and in response to letters of protest from members, another letter was issued to local leaders in October reiterating the prohibition on inquiring into specific sexual practices.[112]
Views on homosexuality[edit]
Main article: Homosexuality and The Church of Jesus Christ of Latter-day Saints
Scott Thumma and Affirmation.org contend that the LDS Church is homophobic.[113][114] Affirmation.org cites a faithful, celibate, gay Latter-day Saint who shortly before his suicide wrote: "Straight members have absolutely no idea what it is like to grow up gay in this church. It is a life of constant torment, self-hatred and internalized homophobia."[115] Church leaders have agreed to meet with Affirmation to discuss these concerns.[116]
God Loveth His Children, a pamphlet produced by the LDS Church, acknowledges that many gays "have felt rejected because members of the Church did not always show love." It criticizes those members, and challenges gays to show love and kindness so the members can "change their attitudes and follow Christ more fully".[117]
Gay historian D. Michael Quinn has hypothesized that early church leaders had a more tolerant view of homosexuality, and that several early church leaders and prominent members, including Louie B. Felt, May Anderson, Evan Stephens, and presiding patriarch Joseph Fielding Smith, may have either had homosexual tendencies or were involved in homosexual relationships.[118] George Mitton and Rhett S. James do not dispute that some early members may have had homosexual tendencies, but they call Quinn's assertion of tolerance a distortion of church history and it has little support from other historians. They deny any acceptance from previous leaders of homosexual behavior, and state the current leadership of the church “is entirely consistent with the teachings of past leaders and with the scriptures.”[119]
In the early 1970s, Ford McBride did research in electro-shock therapy while a student at Brigham Young University on volunteer homosexual students to help cure them of ego-dystonic sexual orientation.[120][121] This was a standard type of aversion therapy used to treat homosexuality,[122] which was considered a mental illness at the time.[123] Brigham Young University is owned by the church, but conducts research independently of the church. Church critics Affirmation and The Salamander Society state that the church was involved in these research initiatives.[120]
Before his death, President of the LDS Church, Gordon B. Hinckley, encouraged church members to reach out to homosexuals with love and understanding.[124] This sparked criticism and protests from the Westboro Baptist Church at Hinckley's funeral.[125][126]
Affirmation.org has particularly criticized sexual repression of gays, both inside and outside of the church.
A letter dated June 20, 2008, sent to Mormon bishops and signed by the First Presidency, called on Mormons to donate "means and time" to a California ballot measure designed to defeat the state's May ruling allowing same-sex marriage. Richard and Joan Ostling point out that the LDS Church actively campaigns against same-sex marriage statutes, including donating $500,000 in 1998 towards a campaign to defeat such a referendum in Alaska.[127] The church's support (80 to 90 percent of the early volunteers who walked door-to-door in election precincts and as much as half of the nearly $40 million raised[128]) of California's Proposition 8 in 2008 sparked heated debate and protesting by gay-rights organizations.[3] The church's political involvement and stance on homosexuality is denounced by the 2010 documentary film 8: The Mormon Proposition.
Racism[edit]
Main article: Black people and Mormonism
Richard and Joan Ostling point to the church's practice, continued until 1978, of refusing the priesthood to blacks as evidence that past LDS Church policies were racist in nature. Before the change in policy, most other adult males in the LDS Church were given the priesthood; Church policy precluded blacks from officiating in ordinances and from participating in LDS temple ceremonies.[129] Jerald and Sandra Tanner cite quotes from church leaders such as Brigham Young who said, "You must not think, from what I say, that I am opposed to slavery. No! The negro is damned, and is to serve his master till God chooses to remove the curse of Ham...".[130] The Tanners also illustrate church racism by quoting sections of the Book of Mormon which describe dark skin as a sign of a curse and a mark from God to distinguish a more righteous group of people from a less righteous group, and by citing passages describing white skin as "delightsome" while dark skin is portrayed as un-enticing (2 Nephi 30:6). However, these references in the Book of Mormon focused on those presumed to be the ancestors of Native Americans, not people of African descent.[131] Joseph F. Smith, president of the church, published his views that people with dark skin were less faithful in the pre-existence, and as such, did not warrant the blessings of the priesthood.[132][133] The Tanners also cite other church leaders, historical and modern who have spoken in favor of segregation and restrictions on admission to the priesthood for men of African descent.[132][134]
Although the current LDS Church policy now admits blacks to the priesthood, the church has not issued a written repudiation of racist doctrines,[135] although Bruce R. McConkie told members "Forget everything that I have said, or what President Brigham Young or President George Q. Cannon or whomsoever has said [about Blacks and the priesthood]... We spoke with a limited understanding."[136] Some black members have made formal requests to the church to issue a statement, while other black members have argued against that effort.[137] One critical black church member contends that the church "refuses to acknowledge and undo its racist past, and until it does that, members continue to suffer psychological damage from it" and that "the church has not done enough to rectify its racist past".[138] However, the large majority of black Mormons say they are willing to look beyond the racist teachings and cleave to the church.[139] Gordon B. Hinckley has sermonized against racism. He has taught that no one who utters denigrating remarks can consider himself a true disciple of Christ, and noted the irony of racial claims to the Melchizedek Priesthood.[140]
Richard Abanes contends that the church tries to hide past racial practices, citing the 1981 change in the Book of Mormon from saying the Lamanites would become "a white and a delightsome people" to "a pure and a delightsome people." (2 Nephi 30:6).[141] However, this change in wording was originally published in 1840 by Joseph Smith,[142] and was not reincorporated until 140 years later.[143]
Gregory Prince and William Robert Wright state that these leaders were a product of their time and locale and that many leaders, including Joseph Smith, Jr., David O. McKay, and even initially Brigham Young, were not opposed to blacks receiving the priesthood.[144] They further state that the policy was a practice supported by scriptural arguments, not a doctrine,[145] and despite several church leaders throughout the 1950s and 1960s supporting its reversal, the policy was kept in place through 1978 because the Quorum of the Twelve felt that a revelation was needed to change it.[146]
Gender bias and sexism[edit]
Main article: Women and Mormonism
Richard and Joan Ostling argue that the LDS Church treats women as inferior to men.[147] The Cult Awareness and Information Centre also point to comments such as those made by LDS leader Bruce R. McConkie, who wrote in 1966 that a "woman's primary place is in the home, where she is to rear children and abide by the righteous counsel of her husband".[148] The First Presidency and the Quorum of the Twelve espouse a complementarian view of gender roles.[149]
Claudia Lauper Bushman notes that, in the 70s and 80s, "just as American women pressed for greater influence", the LDS Church actually decreased its visibility and the responsibilities of women in various areas including welfare, leadership, training, publishing, and policy setting. Despite this, Bushman asserts, "most LDS women tend to be good-natured and pragmatic: they work on the things that they can change and forget the rest."[150]
Jerald and Sandra Tanner point to comments by certain church leaders as evidence that women are subject to different rules regarding entry into heaven. They state that 19th-century leader Erastus Snow preached: "No woman will get into the celestial kingdom, except her husband receives her, if she is worthy to have a husband; and if not, somebody will receive her as a servant".[151] However, the same is true of men, as eternal marriage is a prererequisite for exaltation for members of either gender.[152] Indeed, church leaders have indicated that while marriage in this life is essential for men, women who do not marry in this life still have the opportunity to be sealed posthumously, creating, if anything, a double standard that benefits women.[153]
Those who adopt humanist or feminist perspectives may view certain alleged or former LDS doctrines (including the spiritual status of blacks, polygamy, and the role of women in society) as racist or sexist.[154] However, the Church does not attempt, nor feel the need to use feminist or humanist perspectives to justify its theological positions.
See also[edit]

Portal icon Latter-day Saints portal
Anti-cult movement
Anti-Mormonism
Criticism of Mormon sacred texts
Fundamentalist Church of Jesus Christ of Latter-Day Saints: Criticism
Latter Day Saints in popular culture
Mormon apologetics
South Park episode "All About Mormons"
Stay LDS / Mormon
The God Makers
Footnotes[edit]
1.Jump up ^ "Skin Color in Mormon Scripture and Theology" http://irr.org/mit/pdfs/Skin-Color-&-LDS-Church.pdf
2.Jump up ^ Mindy Sink (September 6, 2003). "Religion Journal; Spiritual Issues Lead Many to the Net". The New York Times. Retrieved 2008-02-21.
3.^ Jump up to: a b Feytser, Peter (November 20, 2008). "San Diego march for marriage equality draws 20,000 protesters". Gay and Lesbian Times (1091). Retrieved December 6, 2011.
4.Jump up ^ California and Same-Sex Marriage, "Newsroom", LDS.org (LDS Church), 2008-06-30, retrieved 2011-12-06
5.Jump up ^ Tanner 1979, pp. 319–328
6.Jump up ^ Ostling, Richard and Joan. Mormon America. p. 95. ISBN 0-06-066371-5.
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References[edit]
Abanes, Richard (2003), One Nation Under Gods: A History of the Mormon Church, New York: Four Walls Eight Windows, ISBN 978-1-56858-283-2, OCLC 52863716
Beckwith, Francis (2002), Mosser, Carl; Owen, Paul, eds., The New Mormon Challenge, Grand Rapids, Michigan: Zondervan, ISBN 978-0-310-23194-3, OCLC 48428864
Bennett, John C. (1842), The History of the Saints; or An Exposé of Joe Smith and Mormonism, Boston; New York: Leland & Whiting; Bradbury, Soden, OCLC 11081448
Brodie, Fawn M. (1995) [1945], No Man Knows My History: The Life of Joseph Smith (2nd, rev. and enl. ed.), New York: Vintage Books, ISBN 978-0-679-73054-5, OCLC 36510049
Bushman, Claudia L. (2006), Contemporary Mormonism: Latter-Day Saints in Modern America, Westport, Connecticut: Praeger Publishers, ISBN 978-0-275-98933-0, OCLC 61178156
Eskridge, Jr., William N. (2002) [1999], Gaylaw: Challenging the Apartheid of the Closet, Cambridge, MA: Harvard University Press, ISBN 978-0-674-00804-5, OCLC 49204149
Howe, Eber D. (1834), Mormonism Unvailed, Painesville, Ohio: Printed and published by the author, OCLC 10395314. Online copy
Krakauer, Jon (2003), Under the Banner of Heaven: A Story of Violent Faith, New York: Doubleday, ISBN 978-0-385-50951-0, OCLC 51769258
Newell, Linda King (1994) [1984], Mormon Enigma: Emma Hale Smith (2nd ed.), Urbana, Illinois: University of Illinois Press, ISBN 978-0-252-06291-9, OCLC 28721939
Ostling, Richard and Joan (1999), Mormon America, San Francisco, CA: HarperSanFrancisco, ISBN 978-0-06-066371-1, OCLC 41380398
Quinn, D. Michael (1994), The Mormon Hierarchy: Origins of Power, Salt Lake City, UT: Signature Books, ISBN 978-1-56085-056-4, OCLC 30155116
Quinn, D. Michael (1997), The Mormon Hierarchy: Extensions of Power, Salt Lake City, UT: Signature Books, ISBN 978-1-56085-060-1, OCLC 32168110
Sillito, John R.; Staker, Susan (2002), Mormon Mavericks: Essays on Dissenters, Salt Lake City, Utah: Signature Books, ISBN 978-1-56085-154-7, OCLC 47805160
Smith, Andrew F. (1997), The Saintly Scoundrel: The Life and Times of Dr. John Cook Bennett, Urbana, Illinois: University of Illinois Press, ISBN 978-0-252-02282-1, OCLC 34721478
Tanner, Jerald and Sandra (1980), The Changing World of Mormonism, Chicago: Moody Press, ISBN 0-8024-1234-3, OCLC 5239408
Tanner, Jerald and Sandra (1982) [1972], Mormonism - Shadow or Reality? (4th, enl. and rev ed.), Salt Lake City, UT: Utah Lighthouse Ministry, OCLC 15339569
Van Wagoner, Richard S. (Summer 1986), "Sarah Pratt: The Shaping of an Apostate", Dialogue: A Journal of Mormon Thought 19 (2): 69–99, OCLC 366662945
Wymetal, Wilhelm Ritter von (1886), Joseph Smith, the Prophet, His Family, and His Friends: A Study Based on Facts and Documents, Salt Lake City, UT: Tribune Printing and Publishing Company, OCLC 1538597. Online copy at olivercowdery.com
External links[edit]
Critical[edit]
Utah Lighthouse Ministry – Maintained by Sandra Tanner
Apologetic[edit]
BYU operated Foundation for Ancient Research and Mormon Studies (FARMS)
Church-unaffiliated Foundation for Apologetic Information & Research (FAIR)

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