Ex-Mormon and Cultural Mormon Wikipedia pages

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
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The foremost reasons are disbelief both in Joseph Smith as a prophet[3][4] and in the Book of Mormon as a religious and historical document.[2][5] Reasons for this disbelief include issues with anthropological, linguistic, archaeological, and genetic evidence against the Book of Mormon in the New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.[citation needed] A 2003 Princeton Review publication quoted a student at church-owned Brigham Young University as stating, "the nonconformist will find a dull social life with difficulty finding someone that will be their friend, regardless of who they are or what they believe."[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.[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] In 2005, ExMormon.org received over 160,000 hits per day, making it one of the most popular ex-Mormon website.[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), "Recovery from Mormonism", ExMormon.org |chapter= ignored (help)
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 ^ "Mormons in Transition: Examining Mormonism and the Mormon Church in the light of history and the Bible", IRR.org (Institute for Religious Research) |chapter= ignored (help)[dead link][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 ^ The Best Western Colleges. The Princeton Review. 2003. p. 33. ISBN 0-375-76338-4.
13.Jump up ^ "TOPICS", The Mormon Curtain (mormoncurtain.com) |chapter= ignored (help)[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 ^ "News Summary", The Ross Institute Internet Archives for the Study of Destructive Cults, Controversial Groups and Movements (Rick Ross), June 2004 |chapter= ignored (help)[unreliable source?]
17.Jump up ^ Kettunen, Eric, "Recovery from Mormonism", ExMormon.org |chapter= ignored (help)
18.Jump up ^ Kettunen, Eric, "Recovery from Mormonism", ExMormon.org |chapter= ignored (help)
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.[dead link]
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[dead link]
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 Missing or empty |title= (help)
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)[dead link][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 DMOZ
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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http://en.wikipedia.org/wiki/Ex-Mormon











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
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.[2][5] Reasons for this disbelief include issues with anthropological, linguistic, archaeological, and genetic evidence against 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.[citation needed] A 2003 Princeton Review publication quoted a student at church-owned Brigham Young University as stating, "the nonconformist will find a dull social life with difficulty finding someone that will be their friend, regardless of who they are or what they believe."[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.[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] In 2005, ExMormon.org received over 160,000 hits per day, making it one of the most popular ex-Mormon website.[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), "Recovery from Mormonism", ExMormon.org |chapter= ignored (help)
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 ^ "Mormons in Transition: Examining Mormonism and the Mormon Church in the light of history and the Bible", IRR.org (Institute for Religious Research) |chapter= ignored (help)[dead link][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 ^ The Best Western Colleges. The Princeton Review. 2003. p. 33. ISBN 0-375-76338-4.
13.Jump up ^ "TOPICS", The Mormon Curtain (mormoncurtain.com) |chapter= ignored (help)[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 ^ "News Summary", The Ross Institute Internet Archives for the Study of Destructive Cults, Controversial Groups and Movements (Rick Ross), June 2004 |chapter= ignored (help)[unreliable source?]
17.Jump up ^ Kettunen, Eric, "Recovery from Mormonism", ExMormon.org |chapter= ignored (help)
18.Jump up ^ Kettunen, Eric, "Recovery from Mormonism", ExMormon.org |chapter= ignored (help)
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.[dead link]
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[dead link]
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 Missing or empty |title= (help)
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)[dead link][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 DMOZ
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 References
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, Kate Kelly, or John Dehlin).
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
References[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 (n.d.), "New Order Mormon Essays", New Order Mormon, NewOrderMormon.org (Publisher is anonymous), retrieved 2013-09-20 |chapter= ignored (help)
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."
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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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 References
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, Kate Kelly, or John Dehlin).
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
References[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 (n.d.), "New Order Mormon Essays", New Order Mormon, NewOrderMormon.org (Publisher is anonymous), retrieved 2013-09-20 |chapter= ignored (help)
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."
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.





[show]
v ·
 t ·
 e
 
"Mormon-nomers"
















[show]
v ·
 t ·
 e
 
Culture





















































































































































  


Categories: Latter Day Saint terms
Latter Day Saint movement






Navigation menu



Create account
Log in



Article

Talk









Read

Edit

View history

















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Contents
Featured content
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Cite this page

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This page was last modified on 23 March 2015, at 19:45.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
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About Wikipedia
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Powered by MediaWiki
   
http://en.wikipedia.org/wiki/Cultural_Mormon