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Lapsed Catholic

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A lapsed Catholic is a baptised Catholic who is non-practising.[1][2] Such a person may still identify as a Catholic[1] and remains a Catholic according to canon law.[3]


Contents  [hide]
1 Interpretations
2 Catholic teaching on membership in the Church
3 History
4 Present canon law
5 Colloquial names
6 Examples in literature and entertainment
7 Cultural Catholics in the Netherlands
8 See also
9 References

Interpretations[edit]
The Merriam-Webster Dictionary definition of "lapsed" in relation to "lapsed Catholic" is "no longer believing or following the teachings of a religion".[4] Lapsing is thus not necessarily connected with a lack of belief.[5] However, Daniel Ford links being a lapsed Catholic with rejection of Catholic teaching, either totally or by being an "à la carte Catholic".[6] Other sources associate the term with abandonment of practice of the Catholic religion rather than with rejection of its doctrine. Thus the Cambridge Advanced Learner's Dictionary defines "lapsed", again in relation to "lapsed Catholic", as "no longer involved in an activity or organization",[7] and the Oxford Dictionary speaks only of "no longer following the rules and practices of a religion or doctrine".[8] Richard John Neuhaus, quoting G.K. Chesterton's remark that a Protestant typically says he is a good Protestant, while a Catholic typically says he is a bad Catholic, says that, for many, being a lapsed Catholic is just another way of being a Catholic.[9]
Catholic teaching on membership in the Church[edit]
According to Catholic belief, baptism "seals the Christian with the indelible spiritual mark of belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation."[3]
From 1983 a formal act of defection from the Catholic Church was recognised in the Code of Canon Law, making defectors ineligible for the privileges of membership of the Church, such as marrying in church. This form of defection was removed from the Code in 2009, and it was no longer possible to defect formally from the Catholic Church.[10]
Even the form of censure known as excommunication does not in itself make a person an ex-Catholic: excommunicated persons are "cut off from the Church", barred from receiving the Eucharist and from taking an active part in the liturgy (reading, serving at the altar, etc.), but they remain Catholics.[11] They are urged to retain a relationship with the Church, as the goal is to encourage them to repent and return to active participation in its life.
History[edit]
In the time of the persecution of Christians in the Roman Empire, many Christians, including clergy and even some bishops, failed to hold firm. They were referred to as the lapsi (those who had slipped and fell) as opposed to the stantes (those who stood firm).[12][13] Different attitudes developed within the Church towards the lapsed: some held they should never be readmitted to the Church before death, others were for demanding serious penance of them before readmitting them, while others again were still more lenient.[14] The First Council of Nicaea insisted that any clergy who had lapsed were not to be readmitted to clerical rank.[15]
Present canon law[edit]
Today, a Catholic who lapses to the extent of becoming an apostate, a heretic or a schismatic is automatically excommunicated,[16] and, until the excommunication is lifted, is forbidden to have any ministerial part in the celebration of Mass or other worship ceremonies, to celebrate or receive the sacraments or to exercise any Church functions.[17] This is an obligation that binds the excommunicated person. Unless the excommunication has been publicly declared by the Church and not merely incurred automatically, the excommunicated person cannot on that ground alone be publicly refused the sacraments, even by a priest who knows of it. However, to assist at the marriage of someone who has "notoriously" (i.e. consciously and publicly) rejected the Catholic faith, a priest needs the permission of the ordinary and the same promises required by spouses in mixed marriages are also required.[18] The Code of Canon Law lays down no particular penalty for a lapsing that consists of failure to fulfill the obligations to attend Sunday Mass[19] and to receive Communion during Eastertide.[20]
Colloquial names[edit]
Some lapsed Catholics attend Mass on special occasions like Christmas and Easter. Such lapsed Catholics are colloquially referred to by such terms as Cultural Catholics, Two-Timers, Chreasters,[21][22] C&E Catholics,[23] Poinsettia & Lily Catholics,[22] APEC (Ash Wednesday, Palm Sunday, Easter, and Christmas), CEOs (Christmas and Easter Only), CAPE Catholics (Christmas, Ash [Wednesday], Palm [Sunday], Easter), PACE Catholics (Palm [Sunday], Ash [Wednesday], Christmas, Easter), CASE Catholics (Christmas and Sometimes Easter), CMEs (Christmas, Mother's Day and Easter), or A&P Catholics (for Ash Wednesday and Palm Sunday).[24]
"Cultural Catholic" is also used to refer to a non-religious member of a historically Catholic ethnic group, such as Austrian,[25] Belgian, Croat, Czech, French, French Canadian, Filipino, Hungarian,[26] Irish, Italian, Lithuanian, Maltese, Polish, Portuguese, Spaniards, Slovene, Slovak and Latin Americans.
Examples in literature and entertainment[edit]
"He was of the faith chiefly in the sense that the church he currently did not attend was Catholic" (Kingsley Amis, One Fat Englishman (1963), chapter 8).
"I've usually found every Catholic family has one lapsed member, and it's often the nicest." (Evelyn Waugh, Brideshead Revisited).
"I wouldn't be a very spiritual man, right? I don't believe in God, right? Still Catholic. Because there's nothing you can do when you're Catholic. Once you've started Catholic, frankly, there's no real way to stop being Catholic. Even not believing in God isn't regarded as sufficient reason to get out of the Catholic church. You'd think it'd be fairly fundamental to the whole thing, but no. Catholicism: the stickiest, most adhesive religion in the world." (Dara O'Briain, "Live at the Apollo", July 6, 2005).
Cultural Catholics in the Netherlands[edit]
The provinces North Brabant and Limburg in the Netherlands are historically mostly Roman Catholic, therefor their people still use the term and some traditions as a base for their cultural identity rather than as a religious identity. Since the War of Independence the Catholics were systematically and official discriminated against by the Protestant government until the second half of the 20th century, which had a major influence on the economical and cultural development of the southern part of the Netherlands. From the Reformation to the 20th century, Dutch Catholics had largely been confined to certain southern areas in the Netherlands where they still tend to form a majority or large minority of the population in the southern provinces of the Netherlands, North Brabant and Limburg. However, with modern population shifts and increasing secularization, these areas tend to be less and less religious Catholic. After 1960 the emphasize on many Catholic concepts like hell, the devil, sinning and Catholic traditions like confession, kneeling, the teaching of catechism and having the hostia placed on the tongue by the priest rapidly disappeared and these concepts are nowadays seldom or not at all found within the modern Dutch Catholicism. The southern area still has original Catholic traditions like Carnival, rituals like lighting candles for special occasions and field chapels and crucifixes in the landscape, giving the southern part of the Netherlands a distinctive Catholic atmosphere, with which the population identifies in contrast to the rest of the Netherlands. The vast majority of the (self-identifying) Catholic population in the Netherlands is now largely irreligious in practice. Research among Catholics in the Netherlands in 2007 shows that only 27% of the Dutch Catholics can be regarded as a theist, 55% as an ietsist / agnostic deist and 17% as agnostic or atheist. [27]
See also[edit]
Cultural Christian
Apostasy in Christianity
Backsliding
Catholic guilt
Cafeteria Catholicism
Cafeteria Christianity
Lapsi (Christianity)
List of former Roman Catholics
Recovering Catholic
Sunday Christian
Jack Mormon
References[edit]
1.^ Jump up to: a b Patricia Barbernitz (1993). Parish Ministry for Returning Catholics. Paulist Press. Retrieved 14 June 2012. ""I'm Catholic" is also the statement frequently used by some other people — those whom others might have named "inactive" Catholics, "fallen-away" or "lapsed" Catholics. For many of them, the statement remains, "I'm Catholic." It is spoken with ease, almost without thought."
2.Jump up ^ R. John Kinkel (29 September 2008). The Story of Early Christianity. Retrieved 14 June 2012. "In the old days (1950s) these people would be called backsliders, apostates, lapsed Christians, and now this label has emerged: FARC, ie fallen away Roman Catholic."
3.^ Jump up to: a b "The Sacrament of Baptism (§1272)". Catechism of the Catholic Church. "Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation. Given once for all, baptism cannot be repeated."
4.Jump up ^ Merriam-Webster: "lapsed"
5.Jump up ^ Leslie John Francis, William K. Kay, William S. Campbell (editors), Research in Religious Education (Gracewing Publishing 1996 ISBN 978-0-85244342-2), p. 378
6.Jump up ^ Quotes from Daniel F. Ford, The Lapsed Catholic Catechism: "Lapsees are à la carte Catholics who pick and choose what suits them, if anything does, from the long menu of past teachings from Rome and/or other religious traditions. Some even continue to participate in orthodox Catholic rituals – e.g., getting married in church and attending the church funeral rites intended to honor the departed and comfort the family and friends left behind." "Some Lapsed Catholics are out and out atheists or agnostics. They look at arguments about God’s existence as W.H. Auden did: 'All proofs or disproofs that we tender … are returned Unopened to the sender.' Some, who do not believe in any top-tier gods like Jupiter or the God of the Old Testament, are still devotees of second-tier gods like Bacchus, the god of wine, or Venus, the goddess of carnal love. The actor Martin Sheen has described himself as 'one of those cliff-hanging Catholics. I don't believe in God, but I do believe that Mary was his mother.'"
7.Jump up ^ Cambridge Advanced Learner's Dictionary, "lapsed"
8.Jump up ^ Oxford Dictionaries: "lapsed"
9.Jump up ^ Richard John Neuhaus, Catholic Matters (Basic Books 2007 ISBN 9780465049363), p. 10
10.Jump up ^ Statement on Formal Defections
11.Jump up ^ "Even those who have joined another religion, have become atheists or agnostics, or have been excommunicated remain Catholics. Excommunicates lose rights, such as the right to the sacraments, but they are still bound to the obligations of the law; their rights are restored when they are reconciled through the remission of the penalty." New Commentary on the Code of Canon Law, ed. by John P. Beal, James A. Coriden, Thomas J. Green, Paulist Press, 2000, p. 63 (commentary on canon 11).
12.Jump up ^ Carl Sommer, We Look for a Kingdom (Ignatius Press 2007 ISBN 978-1-58617079-0), p. 248
13.Jump up ^ Frances Margaret Young, Margaret Mary Mitchell, K. Scott Bowie (editors), The Cambridge History of Christianity (Cambridge University Press 2006 ISBN 978-0-52181239-9), p. 389
14.Jump up ^ James B. North, Don Umphrey, A History of the Church (College Press 1991 ISBN 978-0-89900371-9), pp. 62-63
15.Jump up ^ Canon X of the Council of Nicaea
16.Jump up ^ Code of Canon Law, canon 1364 §1
17.Jump up ^ Code of Canon Law, canon 1331 §1
18.Jump up ^ John P. Beal, James A. Coriden, Thomas Joseph Green, New Commentary on the Code of Canon Law (Paulist Press 2002 ISBN 978-0-80914066-4), p. 1269
19.Jump up ^ Code of Canon Law, canon 1247
20.Jump up ^ Code of Canon Law, canon 920
21.Jump up ^ "Definition of Chreaster". Unwords.com. Nanovox Productions.
22.^ Jump up to: a b "Why I hate Easter". Heart Songs:. 2002-03-31.
23.Jump up ^ "Don't be too quick to dismiss the "C&E Catholics" this Easter". Bearing Blog. 2007-03-06.
24.Jump up ^ ABC News: "Will A&P Catholics Still Flock to Church on Palm Sunday?"
25.Jump up ^ "Religion in Austria on CIA World Factbook". Retrieved December 13, 2006.
26.Jump up ^ "Magyarország Alaptörvénye" (PDF). Parlament.hu. Hungarian Parliament. Retrieved 2 August 2014.
27.Jump up ^ God in Nederland' (1996-2006), by Ronald Meester, G. Dekker, ISBN 9789025957407
  


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Lapsed Catholic

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Part of a series on
Christian culture
Christian culture


Christian culture
 [hide]
Protestant culture ·
 Holidays ·
 Pop culture ·
 Mormon culture
 


Art
 [hide]
Christian symbolism ·
 Early art ·
 Christian icons ·
 Architecture
 


Literature
 [hide]
Bible fiction ·
 Christian drama ·
 Christian poetry ·
 Christian novel ·
 Christian science fiction ·
 Spiritual autobiography
 


Music
 [hide]
CCM ·
 Christmas music ·
 Church music ·
 Gospel music ·
 Liturgical music
 


History
 [hide]
Church and Civilization ·
 Eastern Orthodox History
 
Christianity portal
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 e
   
A lapsed Catholic is a baptised Catholic who is non-practising.[1][2] Such a person may still identify as a Catholic[1] and remains a Catholic according to canon law.[3]


Contents  [hide]
1 Interpretations
2 Catholic teaching on membership in the Church
3 History
4 Present canon law
5 Colloquial names
6 Examples in literature and entertainment
7 Cultural Catholics in the Netherlands
8 See also
9 References

Interpretations[edit]
The Merriam-Webster Dictionary definition of "lapsed" in relation to "lapsed Catholic" is "no longer believing or following the teachings of a religion".[4] Lapsing is thus not necessarily connected with a lack of belief.[5] However, Daniel Ford links being a lapsed Catholic with rejection of Catholic teaching, either totally or by being an "à la carte Catholic".[6] Other sources associate the term with abandonment of practice of the Catholic religion rather than with rejection of its doctrine. Thus the Cambridge Advanced Learner's Dictionary defines "lapsed", again in relation to "lapsed Catholic", as "no longer involved in an activity or organization",[7] and the Oxford Dictionary speaks only of "no longer following the rules and practices of a religion or doctrine".[8] Richard John Neuhaus, quoting G.K. Chesterton's remark that a Protestant typically says he is a good Protestant, while a Catholic typically says he is a bad Catholic, says that, for many, being a lapsed Catholic is just another way of being a Catholic.[9]
Catholic teaching on membership in the Church[edit]
According to Catholic belief, baptism "seals the Christian with the indelible spiritual mark of belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation."[3]
From 1983 a formal act of defection from the Catholic Church was recognised in the Code of Canon Law, making defectors ineligible for the privileges of membership of the Church, such as marrying in church. This form of defection was removed from the Code in 2009, and it was no longer possible to defect formally from the Catholic Church.[10]
Even the form of censure known as excommunication does not in itself make a person an ex-Catholic: excommunicated persons are "cut off from the Church", barred from receiving the Eucharist and from taking an active part in the liturgy (reading, serving at the altar, etc.), but they remain Catholics.[11] They are urged to retain a relationship with the Church, as the goal is to encourage them to repent and return to active participation in its life.
History[edit]
In the time of the persecution of Christians in the Roman Empire, many Christians, including clergy and even some bishops, failed to hold firm. They were referred to as the lapsi (those who had slipped and fell) as opposed to the stantes (those who stood firm).[12][13] Different attitudes developed within the Church towards the lapsed: some held they should never be readmitted to the Church before death, others were for demanding serious penance of them before readmitting them, while others again were still more lenient.[14] The First Council of Nicaea insisted that any clergy who had lapsed were not to be readmitted to clerical rank.[15]
Present canon law[edit]
Today, a Catholic who lapses to the extent of becoming an apostate, a heretic or a schismatic is automatically excommunicated,[16] and, until the excommunication is lifted, is forbidden to have any ministerial part in the celebration of Mass or other worship ceremonies, to celebrate or receive the sacraments or to exercise any Church functions.[17] This is an obligation that binds the excommunicated person. Unless the excommunication has been publicly declared by the Church and not merely incurred automatically, the excommunicated person cannot on that ground alone be publicly refused the sacraments, even by a priest who knows of it. However, to assist at the marriage of someone who has "notoriously" (i.e. consciously and publicly) rejected the Catholic faith, a priest needs the permission of the ordinary and the same promises required by spouses in mixed marriages are also required.[18] The Code of Canon Law lays down no particular penalty for a lapsing that consists of failure to fulfill the obligations to attend Sunday Mass[19] and to receive Communion during Eastertide.[20]
Colloquial names[edit]
Some lapsed Catholics attend Mass on special occasions like Christmas and Easter. Such lapsed Catholics are colloquially referred to by such terms as Cultural Catholics, Two-Timers, Chreasters,[21][22] C&E Catholics,[23] Poinsettia & Lily Catholics,[22] APEC (Ash Wednesday, Palm Sunday, Easter, and Christmas), CEOs (Christmas and Easter Only), CAPE Catholics (Christmas, Ash [Wednesday], Palm [Sunday], Easter), PACE Catholics (Palm [Sunday], Ash [Wednesday], Christmas, Easter), CASE Catholics (Christmas and Sometimes Easter), CMEs (Christmas, Mother's Day and Easter), or A&P Catholics (for Ash Wednesday and Palm Sunday).[24]
"Cultural Catholic" is also used to refer to a non-religious member of a historically Catholic ethnic group, such as Austrian,[25] Belgian, Croat, Czech, French, French Canadian, Filipino, Hungarian,[26] Irish, Italian, Lithuanian, Maltese, Polish, Portuguese, Spaniards, Slovene, Slovak and Latin Americans.
Examples in literature and entertainment[edit]
"He was of the faith chiefly in the sense that the church he currently did not attend was Catholic" (Kingsley Amis, One Fat Englishman (1963), chapter 8).
"I've usually found every Catholic family has one lapsed member, and it's often the nicest." (Evelyn Waugh, Brideshead Revisited).
"I wouldn't be a very spiritual man, right? I don't believe in God, right? Still Catholic. Because there's nothing you can do when you're Catholic. Once you've started Catholic, frankly, there's no real way to stop being Catholic. Even not believing in God isn't regarded as sufficient reason to get out of the Catholic church. You'd think it'd be fairly fundamental to the whole thing, but no. Catholicism: the stickiest, most adhesive religion in the world." (Dara O'Briain, "Live at the Apollo", July 6, 2005).
Cultural Catholics in the Netherlands[edit]
The provinces North Brabant and Limburg in the Netherlands are historically mostly Roman Catholic, therefor their people still use the term and some traditions as a base for their cultural identity rather than as a religious identity. Since the War of Independence the Catholics were systematically and official discriminated against by the Protestant government until the second half of the 20th century, which had a major influence on the economical and cultural development of the southern part of the Netherlands. From the Reformation to the 20th century, Dutch Catholics had largely been confined to certain southern areas in the Netherlands where they still tend to form a majority or large minority of the population in the southern provinces of the Netherlands, North Brabant and Limburg. However, with modern population shifts and increasing secularization, these areas tend to be less and less religious Catholic. After 1960 the emphasize on many Catholic concepts like hell, the devil, sinning and Catholic traditions like confession, kneeling, the teaching of catechism and having the hostia placed on the tongue by the priest rapidly disappeared and these concepts are nowadays seldom or not at all found within the modern Dutch Catholicism. The southern area still has original Catholic traditions like Carnival, rituals like lighting candles for special occasions and field chapels and crucifixes in the landscape, giving the southern part of the Netherlands a distinctive Catholic atmosphere, with which the population identifies in contrast to the rest of the Netherlands. The vast majority of the (self-identifying) Catholic population in the Netherlands is now largely irreligious in practice. Research among Catholics in the Netherlands in 2007 shows that only 27% of the Dutch Catholics can be regarded as a theist, 55% as an ietsist / agnostic deist and 17% as agnostic or atheist. [27]
See also[edit]
Cultural Christian
Apostasy in Christianity
Backsliding
Catholic guilt
Cafeteria Catholicism
Cafeteria Christianity
Lapsi (Christianity)
List of former Roman Catholics
Recovering Catholic
Sunday Christian
Jack Mormon
References[edit]
1.^ Jump up to: a b Patricia Barbernitz (1993). Parish Ministry for Returning Catholics. Paulist Press. Retrieved 14 June 2012. ""I'm Catholic" is also the statement frequently used by some other people — those whom others might have named "inactive" Catholics, "fallen-away" or "lapsed" Catholics. For many of them, the statement remains, "I'm Catholic." It is spoken with ease, almost without thought."
2.Jump up ^ R. John Kinkel (29 September 2008). The Story of Early Christianity. Retrieved 14 June 2012. "In the old days (1950s) these people would be called backsliders, apostates, lapsed Christians, and now this label has emerged: FARC, ie fallen away Roman Catholic."
3.^ Jump up to: a b "The Sacrament of Baptism (§1272)". Catechism of the Catholic Church. "Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation. Given once for all, baptism cannot be repeated."
4.Jump up ^ Merriam-Webster: "lapsed"
5.Jump up ^ Leslie John Francis, William K. Kay, William S. Campbell (editors), Research in Religious Education (Gracewing Publishing 1996 ISBN 978-0-85244342-2), p. 378
6.Jump up ^ Quotes from Daniel F. Ford, The Lapsed Catholic Catechism: "Lapsees are à la carte Catholics who pick and choose what suits them, if anything does, from the long menu of past teachings from Rome and/or other religious traditions. Some even continue to participate in orthodox Catholic rituals – e.g., getting married in church and attending the church funeral rites intended to honor the departed and comfort the family and friends left behind." "Some Lapsed Catholics are out and out atheists or agnostics. They look at arguments about God’s existence as W.H. Auden did: 'All proofs or disproofs that we tender … are returned Unopened to the sender.' Some, who do not believe in any top-tier gods like Jupiter or the God of the Old Testament, are still devotees of second-tier gods like Bacchus, the god of wine, or Venus, the goddess of carnal love. The actor Martin Sheen has described himself as 'one of those cliff-hanging Catholics. I don't believe in God, but I do believe that Mary was his mother.'"
7.Jump up ^ Cambridge Advanced Learner's Dictionary, "lapsed"
8.Jump up ^ Oxford Dictionaries: "lapsed"
9.Jump up ^ Richard John Neuhaus, Catholic Matters (Basic Books 2007 ISBN 9780465049363), p. 10
10.Jump up ^ Statement on Formal Defections
11.Jump up ^ "Even those who have joined another religion, have become atheists or agnostics, or have been excommunicated remain Catholics. Excommunicates lose rights, such as the right to the sacraments, but they are still bound to the obligations of the law; their rights are restored when they are reconciled through the remission of the penalty." New Commentary on the Code of Canon Law, ed. by John P. Beal, James A. Coriden, Thomas J. Green, Paulist Press, 2000, p. 63 (commentary on canon 11).
12.Jump up ^ Carl Sommer, We Look for a Kingdom (Ignatius Press 2007 ISBN 978-1-58617079-0), p. 248
13.Jump up ^ Frances Margaret Young, Margaret Mary Mitchell, K. Scott Bowie (editors), The Cambridge History of Christianity (Cambridge University Press 2006 ISBN 978-0-52181239-9), p. 389
14.Jump up ^ James B. North, Don Umphrey, A History of the Church (College Press 1991 ISBN 978-0-89900371-9), pp. 62-63
15.Jump up ^ Canon X of the Council of Nicaea
16.Jump up ^ Code of Canon Law, canon 1364 §1
17.Jump up ^ Code of Canon Law, canon 1331 §1
18.Jump up ^ John P. Beal, James A. Coriden, Thomas Joseph Green, New Commentary on the Code of Canon Law (Paulist Press 2002 ISBN 978-0-80914066-4), p. 1269
19.Jump up ^ Code of Canon Law, canon 1247
20.Jump up ^ Code of Canon Law, canon 920
21.Jump up ^ "Definition of Chreaster". Unwords.com. Nanovox Productions.
22.^ Jump up to: a b "Why I hate Easter". Heart Songs:. 2002-03-31.
23.Jump up ^ "Don't be too quick to dismiss the "C&E Catholics" this Easter". Bearing Blog. 2007-03-06.
24.Jump up ^ ABC News: "Will A&P Catholics Still Flock to Church on Palm Sunday?"
25.Jump up ^ "Religion in Austria on CIA World Factbook". Retrieved December 13, 2006.
26.Jump up ^ "Magyarország Alaptörvénye" (PDF). Parlament.hu. Hungarian Parliament. Retrieved 2 August 2014.
27.Jump up ^ God in Nederland' (1996-2006), by Ronald Meester, G. Dekker, ISBN 9789025957407
  


Categories: Catholic theology and doctrine
Catholic terms
Disengagement from religion


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https://en.wikipedia.org/wiki/Lapsed_Catholic





 



Jack Mormon

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Jump to: navigation, search



 This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (October 2009)
The term Jack Mormon is a slang term originating in nineteenth-century America. It was originally used to describe a person who was not a baptized member of the Church of Jesus Christ of Latter Day Saints but who was friendly to Church members and Mormonism, sympathized with them, and/or took an active interest in their belief system. Sometime in the early- to mid-twentieth century, however, the term began to refer to an individual deemed by adherents of The Church of Jesus Christ of Latter-day Saints (LDS Church) to be an inactive or lapsed member of the LDS Church who, despite his personal religious viewpoint, maintained good relations with and positive feelings toward the LDS Church.[1][2]


Contents  [hide]
1 Origin of the term
2 Political usage
3 Change in terminology
4 Use in popular culture
5 See also
6 Notes
7 External links

Origin of the term[edit]
The first publicly recorded use of the term was in 1846 by Thomas C. Sharp,[3] editor of the Warsaw Signal, who referred to "A certain Jack-mormon of Hancock county..."[1] Sharp also coined the term "Jack-Mason" to refer to those who were sympathetic toward Freemasons in the Anti-Masonic political movement. These sympathetic non-Mormons included Nauvoo Justice of the Peace Daniel H. Wells, who later joined the church, and soldier and diplomat Thomas L. Kane. Kane was identified as a sympathetic Jack Mormon by US Army officials and the media, some of whom asserted that he had been secretly baptised into the LDS faith. However friendly toward the LDS people, Kane remained a Presbyterian all of his life.
Several LDS historians[who?] believe that the term was used prior to Sharp's mention, and has ties to sympathetic Democrats in Jackson County, Missouri. Their belief is that the term originated in Missouri, during the Kirtland period of Latter Day Saint history, circa 1834. When Church members were expelled from Jackson County by a mob, many fled to Clay County, where local citizens, mostly Democrats, were sympathetic and friendly toward the Mormons. These citizens were pejoratively labeled "Jack" Mormons by the antagonistic citizens of Jackson County.
Political usage[edit]


 This section does not cite any references or sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (March 2011)
LDS Church membership was made up predominantly of liberal-leaning Democrats until the early 1900s, possibly due to anti-Mormon positions held by the Republican party during the latter half of the 19th Century. However, the church's conservative positions on social issues such as sexuality, drug use, traditional family values, and the role of religion in government caused large numbers of previously Democratic Latter-day Saints to shift to the Republican Party by the late 1970s. In the late 1970s and early 1980s the LDS church took a stand against the Equal Rights Amendment, and again increased the population's participation in the Republican party. At that time, many members who were registered Democrats were called "Jack Mormons", not as a negative term, but to distinguish them as traditional liberal Democrats. Because of the negative connotation of the term's modern context, this usage was short-lived. An alternative theory and contemporary usage holds that the term refers to a person who is a Mormon in "name only" (as in having a common Mormon surname) as though the "Mormon" label were nothing but a surname to this individual.
The term was made popular by heavyweight champion William Harrison "Jack" Dempsey, born in Manassa, Colorado, on June 24, 1895. During the 1920s the greatest American sports hero of the day was undoubtedly Babe Ruth; his closest rival was Dempsey, a tough heavyweight boxer from the mining West. Around 1880 an LDS Church missionary converted his parents and they moved to the Mormon village of Manassa. While his father parted ways with the church, his mother remained a devoted member. Jack would write, "I'm proud to be a Mormon. And ashamed to be the Jack Mormon that I am."[4]
Change in terminology[edit]
The term is now used to describe a baptized member of the LDS Church who rarely or never practices the religion, but is still friendly toward the church. Alternatively, it can be used for someone that is of Mormon descent but unbaptized or non-religious. Some Jack Mormons still support the goals and beliefs of the LDS Church, but for various reasons choose not to attend services or participate in church activities. They are also colloquially known as Cultural Mormons, the LDS equivalent of a lapsed Catholic, a "Christmas and Easter Christian" (or based on an adage "Once a Baptist, Always a Baptist") and a "Yom Kippur Jew" (or sometimes "ethnic Jew").
Some modern LDS youth today use the term to describe a baptized member who chooses not to follow the ethical, moral and cultural guidelines common to Mormons. These guidelines include refraining from profanity and pre-marital sex. Other common cultural limitations include following the Word of Wisdom by consuming a healthy diet, seeking exercise, and avoiding the use of drugs, tobacco, alcohol, and coffee and tea. Often such individuals are noticeable for public consumption of tobacco or alcohol.
It is unclear how or why the meaning of the term changed to its current usage, which is almost the reverse of its original meaning. Preston Nibley, a mid-20th century LDS author who had a large impact on Mormon culture and folklore, mentioned the term in its modern context during the late 1940s and used it extensively in the 1950s. Today "Jack Mormon" is less commonly used, but using the term is not offensive when said in a self-joking or humorous sense.
Use in popular culture[edit]
The term "Jack Mormon" was used by author Edward Abbey in his novel The Monkey Wrench Gang to describe a character, Seldom Seen Smith, who was a Mormon and had many wives, but was not active in the LDS Church nor its belief system: "Born by chance into membership in the Church of Jesus Christ of Latter-Day Saints (Mormons), Smith was on lifetime sabbatical from his religion. He was a jack Mormon. A jack Mormon is to a decent Mormon what a jackrabbit is to a cottontail."[5]
In the play Angels In America by Tony Kushner, the character Harper Pitt identifies herself as a Jack Mormon, and postulates an alternate explanation for the origin of the term: "Like jack rabbit...I ran."
The term is used in its modern meaning by Wallace Stegner in his 1979 novel Recapitulation, set in Salt Lake City.
Jerry Joseph and the Jackmormons is a popular rock band from Portland, Oregon in the United States.
Jack Mormon Coffee Company is a Salt Lake based coffee roaster, located in the Historic Avenues district.
See also[edit]

Portal icon Latter-day Saints portal
Antinomianism
Cafeteria Christianity
Cultural Catholic
Cultural Christian
Culture of The Church of Jesus Christ of Latter-day Saints
Humanistic Judaism
Lapsed Catholic
Moralistic therapeutic deism
Sunday Christian
Notes[edit]
1.^ Jump up to: a b Bagley, Pat (January 13, 2008), "'Jack Mormon' once meant something else", The Salt Lake Tribune: B4, retrieved 2013-09-20
2.Jump up ^ Stack, Peggy Fletcher (23 September 2011). "Active, inactive – do Mormon labels work or wound?". The Salt Lake Tribune. Retrieved 2013-09-20.
3.Jump up ^ Illinois State Register, 1844-11-01; also reproduced in Nauvoo Neighbor, 1844-11-13.
4.Jump up ^ Nichols, Jeffrey D. (March 1995). "Jack Dempsey Loved Fighting, Mining, and Cowboying". History Blazer. Utah State Historical Society, Utah.gov. Retrieved June 22, 2012.
5.Jump up ^ Abbey, Edward (1985), The Monkey Wrench Gang
External links[edit]
 The dictionary definition of Jack Mormon at Wiktionary



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Jack Mormon

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 This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (October 2009)
The term Jack Mormon is a slang term originating in nineteenth-century America. It was originally used to describe a person who was not a baptized member of the Church of Jesus Christ of Latter Day Saints but who was friendly to Church members and Mormonism, sympathized with them, and/or took an active interest in their belief system. Sometime in the early- to mid-twentieth century, however, the term began to refer to an individual deemed by adherents of The Church of Jesus Christ of Latter-day Saints (LDS Church) to be an inactive or lapsed member of the LDS Church who, despite his personal religious viewpoint, maintained good relations with and positive feelings toward the LDS Church.[1][2]


Contents  [hide]
1 Origin of the term
2 Political usage
3 Change in terminology
4 Use in popular culture
5 See also
6 Notes
7 External links

Origin of the term[edit]
The first publicly recorded use of the term was in 1846 by Thomas C. Sharp,[3] editor of the Warsaw Signal, who referred to "A certain Jack-mormon of Hancock county..."[1] Sharp also coined the term "Jack-Mason" to refer to those who were sympathetic toward Freemasons in the Anti-Masonic political movement. These sympathetic non-Mormons included Nauvoo Justice of the Peace Daniel H. Wells, who later joined the church, and soldier and diplomat Thomas L. Kane. Kane was identified as a sympathetic Jack Mormon by US Army officials and the media, some of whom asserted that he had been secretly baptised into the LDS faith. However friendly toward the LDS people, Kane remained a Presbyterian all of his life.
Several LDS historians[who?] believe that the term was used prior to Sharp's mention, and has ties to sympathetic Democrats in Jackson County, Missouri. Their belief is that the term originated in Missouri, during the Kirtland period of Latter Day Saint history, circa 1834. When Church members were expelled from Jackson County by a mob, many fled to Clay County, where local citizens, mostly Democrats, were sympathetic and friendly toward the Mormons. These citizens were pejoratively labeled "Jack" Mormons by the antagonistic citizens of Jackson County.
Political usage[edit]


 This section does not cite any references or sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (March 2011)
LDS Church membership was made up predominantly of liberal-leaning Democrats until the early 1900s, possibly due to anti-Mormon positions held by the Republican party during the latter half of the 19th Century. However, the church's conservative positions on social issues such as sexuality, drug use, traditional family values, and the role of religion in government caused large numbers of previously Democratic Latter-day Saints to shift to the Republican Party by the late 1970s. In the late 1970s and early 1980s the LDS church took a stand against the Equal Rights Amendment, and again increased the population's participation in the Republican party. At that time, many members who were registered Democrats were called "Jack Mormons", not as a negative term, but to distinguish them as traditional liberal Democrats. Because of the negative connotation of the term's modern context, this usage was short-lived. An alternative theory and contemporary usage holds that the term refers to a person who is a Mormon in "name only" (as in having a common Mormon surname) as though the "Mormon" label were nothing but a surname to this individual.
The term was made popular by heavyweight champion William Harrison "Jack" Dempsey, born in Manassa, Colorado, on June 24, 1895. During the 1920s the greatest American sports hero of the day was undoubtedly Babe Ruth; his closest rival was Dempsey, a tough heavyweight boxer from the mining West. Around 1880 an LDS Church missionary converted his parents and they moved to the Mormon village of Manassa. While his father parted ways with the church, his mother remained a devoted member. Jack would write, "I'm proud to be a Mormon. And ashamed to be the Jack Mormon that I am."[4]
Change in terminology[edit]
The term is now used to describe a baptized member of the LDS Church who rarely or never practices the religion, but is still friendly toward the church. Alternatively, it can be used for someone that is of Mormon descent but unbaptized or non-religious. Some Jack Mormons still support the goals and beliefs of the LDS Church, but for various reasons choose not to attend services or participate in church activities. They are also colloquially known as Cultural Mormons, the LDS equivalent of a lapsed Catholic, a "Christmas and Easter Christian" (or based on an adage "Once a Baptist, Always a Baptist") and a "Yom Kippur Jew" (or sometimes "ethnic Jew").
Some modern LDS youth today use the term to describe a baptized member who chooses not to follow the ethical, moral and cultural guidelines common to Mormons. These guidelines include refraining from profanity and pre-marital sex. Other common cultural limitations include following the Word of Wisdom by consuming a healthy diet, seeking exercise, and avoiding the use of drugs, tobacco, alcohol, and coffee and tea. Often such individuals are noticeable for public consumption of tobacco or alcohol.
It is unclear how or why the meaning of the term changed to its current usage, which is almost the reverse of its original meaning. Preston Nibley, a mid-20th century LDS author who had a large impact on Mormon culture and folklore, mentioned the term in its modern context during the late 1940s and used it extensively in the 1950s. Today "Jack Mormon" is less commonly used, but using the term is not offensive when said in a self-joking or humorous sense.
Use in popular culture[edit]
The term "Jack Mormon" was used by author Edward Abbey in his novel The Monkey Wrench Gang to describe a character, Seldom Seen Smith, who was a Mormon and had many wives, but was not active in the LDS Church nor its belief system: "Born by chance into membership in the Church of Jesus Christ of Latter-Day Saints (Mormons), Smith was on lifetime sabbatical from his religion. He was a jack Mormon. A jack Mormon is to a decent Mormon what a jackrabbit is to a cottontail."[5]
In the play Angels In America by Tony Kushner, the character Harper Pitt identifies herself as a Jack Mormon, and postulates an alternate explanation for the origin of the term: "Like jack rabbit...I ran."
The term is used in its modern meaning by Wallace Stegner in his 1979 novel Recapitulation, set in Salt Lake City.
Jerry Joseph and the Jackmormons is a popular rock band from Portland, Oregon in the United States.
Jack Mormon Coffee Company is a Salt Lake based coffee roaster, located in the Historic Avenues district.
See also[edit]

Portal icon Latter-day Saints portal
Antinomianism
Cafeteria Christianity
Cultural Catholic
Cultural Christian
Culture of The Church of Jesus Christ of Latter-day Saints
Humanistic Judaism
Lapsed Catholic
Moralistic therapeutic deism
Sunday Christian
Notes[edit]
1.^ Jump up to: a b Bagley, Pat (January 13, 2008), "'Jack Mormon' once meant something else", The Salt Lake Tribune: B4, retrieved 2013-09-20
2.Jump up ^ Stack, Peggy Fletcher (23 September 2011). "Active, inactive – do Mormon labels work or wound?". The Salt Lake Tribune. Retrieved 2013-09-20.
3.Jump up ^ Illinois State Register, 1844-11-01; also reproduced in Nauvoo Neighbor, 1844-11-13.
4.Jump up ^ Nichols, Jeffrey D. (March 1995). "Jack Dempsey Loved Fighting, Mining, and Cowboying". History Blazer. Utah State Historical Society, Utah.gov. Retrieved June 22, 2012.
5.Jump up ^ Abbey, Edward (1985), The Monkey Wrench Gang
External links[edit]
 The dictionary definition of Jack Mormon at Wiktionary



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Cultural Christian

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Cultural Christians are individuals who identify themselves with Christian culture while not being religious Christians. This kind of identification may be due to family background, personal experiences, the social and cultural environment in which they grew up, etc.[1]
Contrasting terms are "biblical Christian",[2] "committed Christian",[3] or "believing Christian".[4]


Contents  [hide]
1 Cultural Christians in China
2 Cultural Christians in the Netherlands
3 See also
4 References

Cultural Christians in China[edit]
Traditionally, Christianity has been considered a 'foreign religion' in China, including all the negative connotations of foreignness common in China. This attitude only started to change at the end of the 20th century. In China, the term "Cultural Christians" (Chinese: 文化基督徒; pinyin: wénhuà jīdūtú) can refer to Chinese intellectuals devoted to the study of Christian theology and ethics. A small number of them are openly religious, some others keep their religiousness secret to protect their academic positions in Communist China, some express sympathy with Christianity but do not associate themselves with it, while the majority are non-believers. Liu Xiaofeng is the best known Chinese cultural Christian of the first type.[5]
Cultural Christians in the Netherlands[edit]
The provinces North Brabant and Limburg in the Netherlands are historically mostly Roman Catholic, therefore their people still use the term and some traditions as a base for their cultural identity rather than as a religious identity. Since the War of Independence the Catholics were systematically and officially discriminated against by the Protestant government until the second half of the 20th century, which had a major influence on the economical and cultural development of the southern part of the Netherlands. From the Reformation to the 20th century, Dutch Catholics were largely confined to certain southern areas in the Netherlands, and they still tend to form a majority or large minority of the population in the southern provinces of the Netherlands, North Brabant and Limburg. However, with modern population shifts and increasing secularization, these areas tend to be less and less religious Catholic. Since 1960 the emphasis on many Catholic concepts including hell, the devil, sinning and Catholic traditions like confession, kneeling, the teaching of catechism and having the hostia placed on the tongue by the priest rapidly disappeared, and these concepts are nowadays seldom or not at all found in modern Dutch Catholicism. The southern area still has original Catholic traditions including Carnival, rituals like lighting candles for special occasions and field chapels and crucifixes in the landscape, giving the southern part of the Netherlands a distinctive Catholic atmosphere, with which the population identifies in contrast to the rest of the Netherlands. The vast majority of the (self-identifying) Catholic population in the Netherlands is now largely irreligious in practice. Research among Catholics in the Netherlands in 2007 shows that only 27% of the Dutch Catholics can be regarded as theist, 55% as ietsist / agnostic deist and 17% as agnostic or atheist.[6]
See also[edit]
Apatheism
Backslide
Cafeteria Christianity
Christian atheism
Cultural Catholic
Christian deism
Cultural Judaism
Cultural Mormon
Cultural Muslim
Emerging church
Lapsed Catholic
Moralistic therapeutic deism
Munafiq, an Islamic concept of hypocrisy
nominal Christian
Post-theism
Postchristianity
Postmodern Reformation
Rice Christian
Secular Judaism
Sunday Christian
Transtheism
References[edit]
1.Jump up ^ James D. Mallory, Stanley C. Baldwin, The kink and I: a psychiatrist's guide to untwisted living, 1973, p. 64
2.Jump up ^ Patrick Morley, The Man in the Mirror: Solving the 24 Problems Men Face (1997), Biblical Christian or Cultural Christian?
3.Jump up ^ Richard W. Rousseau, Christianity and Judaism: the deepening dialogue (1983), p. 112
4.Jump up ^ Postmodern theology: Christian faith in a pluralist world, Harper & Row, 1989 [1]. Joseph C. Aldrich, Life-style evangelism: crossing traditional boundaries to reach the unbelieving world , 1983 [2]
5.Jump up ^ Fredrik Fallman, "Hermeneutical conflict? Reading the Bible in Contemporary China" in: "Reading Christian Scriptures in China", pp. 49-60
6.Jump up ^ God in Nederland' (1996-2006), by Ronald Meester, G. Dekker, ISBN 9789025957407


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Cultural Christian

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Part of a series on
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Christian culture
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Cultural Christians are individuals who identify themselves with Christian culture while not being religious Christians. This kind of identification may be due to family background, personal experiences, the social and cultural environment in which they grew up, etc.[1]
Contrasting terms are "biblical Christian",[2] "committed Christian",[3] or "believing Christian".[4]


Contents  [hide]
1 Cultural Christians in China
2 Cultural Christians in the Netherlands
3 See also
4 References

Cultural Christians in China[edit]
Traditionally, Christianity has been considered a 'foreign religion' in China, including all the negative connotations of foreignness common in China. This attitude only started to change at the end of the 20th century. In China, the term "Cultural Christians" (Chinese: 文化基督徒; pinyin: wénhuà jīdūtú) can refer to Chinese intellectuals devoted to the study of Christian theology and ethics. A small number of them are openly religious, some others keep their religiousness secret to protect their academic positions in Communist China, some express sympathy with Christianity but do not associate themselves with it, while the majority are non-believers. Liu Xiaofeng is the best known Chinese cultural Christian of the first type.[5]
Cultural Christians in the Netherlands[edit]
The provinces North Brabant and Limburg in the Netherlands are historically mostly Roman Catholic, therefore their people still use the term and some traditions as a base for their cultural identity rather than as a religious identity. Since the War of Independence the Catholics were systematically and officially discriminated against by the Protestant government until the second half of the 20th century, which had a major influence on the economical and cultural development of the southern part of the Netherlands. From the Reformation to the 20th century, Dutch Catholics were largely confined to certain southern areas in the Netherlands, and they still tend to form a majority or large minority of the population in the southern provinces of the Netherlands, North Brabant and Limburg. However, with modern population shifts and increasing secularization, these areas tend to be less and less religious Catholic. Since 1960 the emphasis on many Catholic concepts including hell, the devil, sinning and Catholic traditions like confession, kneeling, the teaching of catechism and having the hostia placed on the tongue by the priest rapidly disappeared, and these concepts are nowadays seldom or not at all found in modern Dutch Catholicism. The southern area still has original Catholic traditions including Carnival, rituals like lighting candles for special occasions and field chapels and crucifixes in the landscape, giving the southern part of the Netherlands a distinctive Catholic atmosphere, with which the population identifies in contrast to the rest of the Netherlands. The vast majority of the (self-identifying) Catholic population in the Netherlands is now largely irreligious in practice. Research among Catholics in the Netherlands in 2007 shows that only 27% of the Dutch Catholics can be regarded as theist, 55% as ietsist / agnostic deist and 17% as agnostic or atheist.[6]
See also[edit]
Apatheism
Backslide
Cafeteria Christianity
Christian atheism
Cultural Catholic
Christian deism
Cultural Judaism
Cultural Mormon
Cultural Muslim
Emerging church
Lapsed Catholic
Moralistic therapeutic deism
Munafiq, an Islamic concept of hypocrisy
nominal Christian
Post-theism
Postchristianity
Postmodern Reformation
Rice Christian
Secular Judaism
Sunday Christian
Transtheism
References[edit]
1.Jump up ^ James D. Mallory, Stanley C. Baldwin, The kink and I: a psychiatrist's guide to untwisted living, 1973, p. 64
2.Jump up ^ Patrick Morley, The Man in the Mirror: Solving the 24 Problems Men Face (1997), Biblical Christian or Cultural Christian?
3.Jump up ^ Richard W. Rousseau, Christianity and Judaism: the deepening dialogue (1983), p. 112
4.Jump up ^ Postmodern theology: Christian faith in a pluralist world, Harper & Row, 1989 [1]. Joseph C. Aldrich, Life-style evangelism: crossing traditional boundaries to reach the unbelieving world , 1983 [2]
5.Jump up ^ Fredrik Fallman, "Hermeneutical conflict? Reading the Bible in Contemporary China" in: "Reading Christian Scriptures in China", pp. 49-60
6.Jump up ^ God in Nederland' (1996-2006), by Ronald Meester, G. Dekker, ISBN 9789025957407


[hide]
v ·
 t ·
 e
 
Culture

 
Outline

 
Sciences
Anthropology ·
 Cultural ecology ·
 Cultural neuroscience ·
 Cultural studies ·
 Culturology ·
 Culture theory
 
 
Subfields
Cultural anthropology ·
 Cultural economics ·
 Cultural geography ·
 Cultural history ·
 Cultural psychology ·
 Intercultural relations ·
 Philosophy of culture ·
 Semiotics of culture ·
 Sociology of culture ·
 Theology of culture
 Sound culture ·
 Visual culture
 
 
Types
Bullying culture ·
 Dominant culture ·
 Folk culture ·
 High culture ·
 Low culture ·
 Official culture ·
 Political culture ·
 Popular culture ·
 Primitive culture ·
 Subculture  (list)
   ·
 Super-culture ·
 Culture by location
 
 
Aspects
Acculturation ·
 Cultural appropriation ·
 Cultural artifact ·
 Cultural baggage ·
 Cultural behavior ·
 Cultural capital ·
 Cultural communication ·
 Cultural conflict ·
 Cultural cringe ·
 Cultural deprivation ·
 Cultural dissonance ·
 Cultural framework ·
 Cultural heritage ·
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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
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 past teachings on 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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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 past teachings on 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.





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Cafeteria Christianity

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Jump to: navigation, search

"Cafeteria Christianity" is a derogatory term used by some Christians, and others, to accuse other Christian individuals or denominations of selecting which Christian doctrines they will follow, and which they will not.[1][2]


Contents  [hide]
1 First use in print
2 Interpretation
3 Usage
4 Cafeteria Catholicism
5 See also
6 References
7 External links

First use in print[edit]
The first use in print appears to be in the magazine The Month in 1992; however, a related term, cafeteria Catholicism, had already appeared in E. Michael Jones's Fidelity Magazine in 1986.
Another early use was Richard Holloway in an interview in the Third Way in September 2001.

You get cafeteria Christianity, a kind of shopping for ideas you approve of. They turned out to be right for the wrong reasons, because I think that once you admit that there are in scripture large sections that by our standards are not just inappropriate but scarcely moral - such as the justification of slavery...
— Third Way, September 2001
Interpretation[edit]
Cafeteria-style means picking and choosing, as if "sliding our food tray along a cafeteria's counter",[3] referring to some Christians' making a personal selection of Christian teaching, "picking and choosing the stuff you want and discarding the rest".[4] The term implies that an individual's professed religious belief is actually a proxy for their personal opinions rather than an acceptance of Christian doctrine. The selectivity implied may relate to the acceptance of Christian doctrines (such as the resurrection or the virgin birth of Jesus), or attitudes to moral and ethical issues (for example abortion, homosexuality, or idolatry) and is sometimes associated with discussions concerning the applicability of Old Testament laws to Christians and interpretation of the Sermon on the Mount. "The idea is the moderates pick and choose the parts of the Bible they want to follow."[5]
Cafeteria Christianity is somewhat related to latitudinarianism, the position that differences of opinion on church organization and doctrine are acceptable within a church.
As the Christian version of "cherry-picking theology", it is seen as a result of postmodern reading of texts, where the reader goes beyond analysis of what requires interpretation, adopting an approach where "anything goes".[6]
In The Marketplace of Christianity, economists Robert Ekelund, Robert Hébert and Robert Tollison equate Cafeteria Christianity with self-generated Christianity, i.e. the religion of many Christians which "matches their demand profile" and "may be Christian or based in other areas of thought." They conclude that "Christian religious individualists have existed in all times."[7]
Usage[edit]
Since the cafeteria Christian may be someone who wants "to reject the parts of scripture they find objectionable and embrace only the parts they like",[8] the term can be used ad hominem, either to disqualify a person's omission of a Christian precept, or to invalidate their advocacy of a different precept entirely.
Equated with "Christianity Lite", it is sometimes used to deride the mass-appeal subculture of megachurches.[9]
Cafeteria Catholicism[edit]
Main article: Cafeteria Catholicism
The related term "cafeteria Catholicism" is a pejorative term applied to Catholics who dissent from Roman Catholic moral teaching on issues such as abortion, birth control, premarital sex, masturbation or homosexuality.
The term is less frequently applied to those who dissent from other Catholic moral teaching on issues such as social justice, capital punishment or just war; this is because these areas of Catholic teaching are much less clearly dogmatically defined by the Magisterium, and therefore open to debate.[10] The term has been in use since the issuance of Humanae Vitae, an official document that propounded the Church's opposition to the use of artificial birth control and advocates natural family planning.
See also[edit]
Adiaphora
Americanism (heresy)
Antinomianism
Biblical law in Christianity
Cherry picking (fallacy)
Christianity and homosexuality
Cultural Mormon
Dual-covenant theology
Hermeneutics
Humanistic Judaism
 
Portal icon Christianity portal
Lapsed Catholic
Legalism (theology)
Moralistic therapeutic deism
New Covenant
New Wine into Old Wineskins
Red-Letter Christian
Sabbath in Christianity
Sunday Christian
Supersessionism
 
References[edit]
1.Jump up ^ Odermann, Valerian (February 2002). "Pass it on: Encouraging the heart". The American Monastic Newsletter (The American Benedictine Academy) 32 (1). "Yet a danger does still remain. It is the danger of "cafeteria Christianity," which lets people mix and match traditions any way they want, without discipline and without accountability. Unless we transcend cafeteria Christianity, our practices will be more sarabaite or gyrovague than Benedictine".
2.Jump up ^ "Archbishop calls on Costa Ricans to abandon "cafeteria Christianity" and defend life". San Jose: Catholic News Agency. 2005-03-29. "Archbishop Hugo Barrantes Urena of San Jose, Costa Rica, told Costa Ricans in his Easter message to embrace the faith without conditions or short-cuts and to defend the life of the unborn against efforts to legalize abortion. The archbishop warned that “based on a relativistic understanding of the Christian faith and a conditional adherence to the Church, some Catholics seek to construct a Christianity and, consequently, a Church to their own liking, unilateral and outside the identity and mission that Jesus Christ has fundamentally given us.”"
3.Jump up ^ Hamilton, Nancy (May 21, 2010). Marshmallows in the Sky: Twenty-Three Articles on Christianity Based on Life Experiences. WestBow Press. p. 30.
4.Jump up ^ Johnson, Troy. Family Outing: What Happened When I Found Out My Mother Was Gay. Skyhorse Publishing Inc.
5.Jump up ^ Jacobs, A. J. (2007). The Year of Living Biblically: One Man's Humble Quest to Follow the Bible as Literally as Possible. Simon & Schuster. p. 327. ISBN 0743291476.
6.Jump up ^ Kwak, Arie-Jan (2009). Holy Writ: Interpretation in Law and Religion. Ashgate Publishing. p. 76. ISBN 9780754678960.
7.Jump up ^ Ekelund, Robert; Hébert, Robert; Tollison, Robert (2006). The Marketplace of Christianity. MIT Press. p. 258. ISBN 9780262050821.
8.Jump up ^ D'Souza, Dinesh (2007). What's So Great About Christianity. Regnery Publishing. p. xii. ISBN 1596985178. "This is "cafeteria Christianity", and it is worse than literalism. ... The cafeteria Christian simply projects his or her prejudices onto the text."
9.Jump up ^ Balmer, Randall (2006). Mine Eyes Have Seen the Glory: A Journey Into the Evangelical Subculture in America. Oxford University Press. p. 324. ISBN 9780195300468.
10.Jump up ^ Winters, Michael Sean (2009-01-30). "The Crowded Catholic Cafeteria". Slate.com.
External links[edit]
 Look up cafeteria Christianity in Wiktionary, the free dictionary.
Cafeteria Christianity: Pros and Cons
Moralistic Therapeutic Deism - the New American Religion
COG article on Cafeteria Christianity
Pastor Russ Reese on Cafeteria Christianity
Cafeteria Catholics
Madison Catholic Herald: Cafeteria Christians
St. Luke Orthodox Church: Sodomy and Cafeteria Christians
Pope Benedict decries cafeteria Catholicism
U.S. Catholic Magazine: Cafeteria Catholics
Jewish Encyclopedia: New Testament: For and Against the Law
Cafeteria Catholics don't need to get in line by Jack Rathschmidt, O.F.M. Cap.
PBS NewsHour: Papal Visit Prompts Reflection on U.S. Catholic Identity
Professor McGrath's blog on Cafeteria Christianity
  


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Cafeteria Christianity

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Jump to: navigation, search

"Cafeteria Christianity" is a derogatory term used by some Christians, and others, to accuse other Christian individuals or denominations of selecting which Christian doctrines they will follow, and which they will not.[1][2]


Contents  [hide]
1 First use in print
2 Interpretation
3 Usage
4 Cafeteria Catholicism
5 See also
6 References
7 External links

First use in print[edit]
The first use in print appears to be in the magazine The Month in 1992; however, a related term, cafeteria Catholicism, had already appeared in E. Michael Jones's Fidelity Magazine in 1986.
Another early use was Richard Holloway in an interview in the Third Way in September 2001.

You get cafeteria Christianity, a kind of shopping for ideas you approve of. They turned out to be right for the wrong reasons, because I think that once you admit that there are in scripture large sections that by our standards are not just inappropriate but scarcely moral - such as the justification of slavery...
— Third Way, September 2001
Interpretation[edit]
Cafeteria-style means picking and choosing, as if "sliding our food tray along a cafeteria's counter",[3] referring to some Christians' making a personal selection of Christian teaching, "picking and choosing the stuff you want and discarding the rest".[4] The term implies that an individual's professed religious belief is actually a proxy for their personal opinions rather than an acceptance of Christian doctrine. The selectivity implied may relate to the acceptance of Christian doctrines (such as the resurrection or the virgin birth of Jesus), or attitudes to moral and ethical issues (for example abortion, homosexuality, or idolatry) and is sometimes associated with discussions concerning the applicability of Old Testament laws to Christians and interpretation of the Sermon on the Mount. "The idea is the moderates pick and choose the parts of the Bible they want to follow."[5]
Cafeteria Christianity is somewhat related to latitudinarianism, the position that differences of opinion on church organization and doctrine are acceptable within a church.
As the Christian version of "cherry-picking theology", it is seen as a result of postmodern reading of texts, where the reader goes beyond analysis of what requires interpretation, adopting an approach where "anything goes".[6]
In The Marketplace of Christianity, economists Robert Ekelund, Robert Hébert and Robert Tollison equate Cafeteria Christianity with self-generated Christianity, i.e. the religion of many Christians which "matches their demand profile" and "may be Christian or based in other areas of thought." They conclude that "Christian religious individualists have existed in all times."[7]
Usage[edit]
Since the cafeteria Christian may be someone who wants "to reject the parts of scripture they find objectionable and embrace only the parts they like",[8] the term can be used ad hominem, either to disqualify a person's omission of a Christian precept, or to invalidate their advocacy of a different precept entirely.
Equated with "Christianity Lite", it is sometimes used to deride the mass-appeal subculture of megachurches.[9]
Cafeteria Catholicism[edit]
Main article: Cafeteria Catholicism
The related term "cafeteria Catholicism" is a pejorative term applied to Catholics who dissent from Roman Catholic moral teaching on issues such as abortion, birth control, premarital sex, masturbation or homosexuality.
The term is less frequently applied to those who dissent from other Catholic moral teaching on issues such as social justice, capital punishment or just war; this is because these areas of Catholic teaching are much less clearly dogmatically defined by the Magisterium, and therefore open to debate.[10] The term has been in use since the issuance of Humanae Vitae, an official document that propounded the Church's opposition to the use of artificial birth control and advocates natural family planning.
See also[edit]
Adiaphora
Americanism (heresy)
Antinomianism
Biblical law in Christianity
Cherry picking (fallacy)
Christianity and homosexuality
Cultural Mormon
Dual-covenant theology
Hermeneutics
Humanistic Judaism
 
Portal icon Christianity portal
Lapsed Catholic
Legalism (theology)
Moralistic therapeutic deism
New Covenant
New Wine into Old Wineskins
Red-Letter Christian
Sabbath in Christianity
Sunday Christian
Supersessionism
 
References[edit]
1.Jump up ^ Odermann, Valerian (February 2002). "Pass it on: Encouraging the heart". The American Monastic Newsletter (The American Benedictine Academy) 32 (1). "Yet a danger does still remain. It is the danger of "cafeteria Christianity," which lets people mix and match traditions any way they want, without discipline and without accountability. Unless we transcend cafeteria Christianity, our practices will be more sarabaite or gyrovague than Benedictine".
2.Jump up ^ "Archbishop calls on Costa Ricans to abandon "cafeteria Christianity" and defend life". San Jose: Catholic News Agency. 2005-03-29. "Archbishop Hugo Barrantes Urena of San Jose, Costa Rica, told Costa Ricans in his Easter message to embrace the faith without conditions or short-cuts and to defend the life of the unborn against efforts to legalize abortion. The archbishop warned that “based on a relativistic understanding of the Christian faith and a conditional adherence to the Church, some Catholics seek to construct a Christianity and, consequently, a Church to their own liking, unilateral and outside the identity and mission that Jesus Christ has fundamentally given us.”"
3.Jump up ^ Hamilton, Nancy (May 21, 2010). Marshmallows in the Sky: Twenty-Three Articles on Christianity Based on Life Experiences. WestBow Press. p. 30.
4.Jump up ^ Johnson, Troy. Family Outing: What Happened When I Found Out My Mother Was Gay. Skyhorse Publishing Inc.
5.Jump up ^ Jacobs, A. J. (2007). The Year of Living Biblically: One Man's Humble Quest to Follow the Bible as Literally as Possible. Simon & Schuster. p. 327. ISBN 0743291476.
6.Jump up ^ Kwak, Arie-Jan (2009). Holy Writ: Interpretation in Law and Religion. Ashgate Publishing. p. 76. ISBN 9780754678960.
7.Jump up ^ Ekelund, Robert; Hébert, Robert; Tollison, Robert (2006). The Marketplace of Christianity. MIT Press. p. 258. ISBN 9780262050821.
8.Jump up ^ D'Souza, Dinesh (2007). What's So Great About Christianity. Regnery Publishing. p. xii. ISBN 1596985178. "This is "cafeteria Christianity", and it is worse than literalism. ... The cafeteria Christian simply projects his or her prejudices onto the text."
9.Jump up ^ Balmer, Randall (2006). Mine Eyes Have Seen the Glory: A Journey Into the Evangelical Subculture in America. Oxford University Press. p. 324. ISBN 9780195300468.
10.Jump up ^ Winters, Michael Sean (2009-01-30). "The Crowded Catholic Cafeteria". Slate.com.
External links[edit]
 Look up cafeteria Christianity in Wiktionary, the free dictionary.
Cafeteria Christianity: Pros and Cons
Moralistic Therapeutic Deism - the New American Religion
COG article on Cafeteria Christianity
Pastor Russ Reese on Cafeteria Christianity
Cafeteria Catholics
Madison Catholic Herald: Cafeteria Christians
St. Luke Orthodox Church: Sodomy and Cafeteria Christians
Pope Benedict decries cafeteria Catholicism
U.S. Catholic Magazine: Cafeteria Catholics
Jewish Encyclopedia: New Testament: For and Against the Law
Cafeteria Catholics don't need to get in line by Jack Rathschmidt, O.F.M. Cap.
PBS NewsHour: Papal Visit Prompts Reflection on U.S. Catholic Identity
Professor McGrath's blog on Cafeteria Christianity
  


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Cafeteria Catholicism

From Wikipedia, the free encyclopedia

Jump to: navigation, search

The term cafeteria Catholicism is applied to those who assert their Catholic identity yet dissent from Catholic doctrinal or moral teaching or who are viewed as dissenting by those using the term. Examples include Catholics who are accused of dissenting from Church teachings on human sexuality (the so-called "pelvic issues")—abortion, birth control, divorce, premarital sex, masturbation, pornography, prostitution, or the moral status of homosexual acts.


Contents  [hide]
1 Use in print
2 Use of the term
3 Surveys on dissenting Catholic laity
4 Self-described cafeteria Catholics
5 See also
6 References

Use in print[edit]
An early use in print of "cafeteria Catholicism" appears in Fidelity, 1986.

"Cafeteria Catholicism" allows us to pick those "truths" by which we will measure our lives as Catholics. ... "Cafeteria Catholicism" is what happens when the stance of Protagoras, regarding man as the measure of all things, gets religion — but not too much.
— Fidelity, 1986 published by the Wanderer Forum Foundation.
A different distinction, in the term "communal Catholicism" had already been used in 1976.[1]
Use of the term[edit]
The term is most often used by conservative Catholics critical of progressive Catholics. It is less frequently applied to those who dissent from other Catholic moral teaching on issues such as social justice, capital punishment, or just war. Conservative Catholics would argue this is because these areas of Catholic teaching are not definitively dogmatically defined by the Magisterium, and therefore not unchanging infallible (from a Catholic standpoint) dogmata.[2] The term has been in use since the issuance of Humanae Vitae, an official document that propounded the Church's opposition to the use of artificial birth control and advocates natural family planning.
It is often a synonymous phrase for "Catholic-in-name-only" (or CINO), "dissident Catholic", "heretical Catholic", "cultural Christian", or "liberal Catholic".
The term has no status in official Catholic teachings. However, the practice of selective adherence to the teachings of the Church has been repeatedly condemned by the Church as heresy, in the Magisterial teachings and through the teaching of the Popes. In a homily delivered on April 18, 2005, Pope Benedict XVI clarified the relation of dissent to faith:[3]

Being an adult means having a faith which does not follow the waves of today's fashions or the latest novelties. A faith which is deeply rooted in friendship with Christ is adult and mature.
In a similar vein, Pope John Paul II stated in his talk to the Bishops in Los Angeles in 1987:[4]

It is sometimes reported that a large number of Catholics today do not adhere to the teaching of the Catholic Church on a number of questions, notably sexual and conjugal morality, divorce and remarriage. Some are reported as not accepting the clear position on abortion. It has to be noted that there is a tendency on the part of some Catholics to be selective in their adherence to the Church's moral teaching. It is sometimes claimed that dissent from the Magisterium is totally compatible with being a "good Catholic," and poses no obstacle to the reception of the Sacraments. This is a grave error that challenges the teaching of the Bishops in the United States and elsewhere."
Dissenting Catholics do not see themselves as heretics.[citation needed]
Pope Francis said that rigid traditionalists and cafeteria Catholics “aren’t really Catholics”.[5]
Surveys on dissenting Catholic laity[edit]
In 2014, the U.S. Spanish-language network Univision commissioned a World Values Survey of 12,038 self-identified Catholics in 12 countries with substantial Catholic populations across the world, representing 61% of the world’s Catholic population and covering nine languages spread across five continents.[6] It found that majorities of Catholics globally and in most regions disagree with Church teachings on divorce, abortion, and contraception, with greater intra- and inter-national division on gay marriage and the ordination of women and divorced men.[6] Favourable views about the Pope (Francis) did not influence Catholics who disagree with at least some of the church's teachings.[7] Overall, a higher proportion of Third World Roman Catholics (notably Africa and the Philippines) accept the official doctrines on these subjects, while those in Western countries tend to disagree with many of them.[6] In the United States[6] and Spain,[8] the majority of Catholics support gay marriage, followed by France at 43% support.[9]
The founder of World Values Survey, Ronald Inglehart said:

This is a balancing act. They have to hold together two increasingly divergent constituencies. The church has lost its ability to dictate what people do. Right now, the less-developed world is staying true to the old world values, but it’s gradually eroding even there. [Pope Francis] doesn’t want to lose the legitimacy of the more educated people. [10]
Francis has requested parishes provide answers to an official questionnaire regarding the current opinions among the laity. He has also continued to assert present Catholic doctrine in less dramatic tone than his more direct predecessors who maintained that the Catholic Church is not a democracy of popular opinion.[11][12]
Francis launched his own survey of Catholic opinion in November 2013. Linda Woodhead of Lancaster University writes, "it’s not a survey in any sense that a social scientist would recognize." Woodhead feels many ordinary Catholics will have difficulty understanding theological jargon there. Still Woodhead suspects the survey may be influential.

But surveys are dangerous things. They raise expectations. And they play to people's growing sense that they have voice and choice—even in a traditional Church. If it turns out that those voices are ignored or, worse, corralled more firmly into the existing sheepfold of moral teaching, the tension may reach a breaking point. Perhaps Francis is clever enough to have anticipated that, and perhaps he has subtle plans to turn such a crisis to good ends. Perhaps not.
—Linda Woodhead [13]
Self-described cafeteria Catholics[edit]
James Carville[14]
Mary Karr[15]
See also[edit]
Mater si, magistra no
Cafeteria Christianity
Biblical law in Christianity
Lapsed Catholic
References[edit]
1.Jump up ^ Chicago Catholics and the Struggles Within Their Church page 21, Andrew M. Greeley - 2010 "4 Cafeteria Catholicism - In 1976, I published a book called The Communal Catholic (Greeley, 1976) in which I suggested that there two kinds of Catholics had emerged in the years after the council—'Institutional Catholics,' who obeyed or tried to obey all the rules and laws promulgated by the Church, and 'Communal Catholics,' who continued to attach themselves in some fashion to the church, but now to the community of its members rather than to the rules laid down by those in Church authority."
2.Jump up ^ Winters, Michael Sean (2009-01-30). "The Crowded Catholic Cafeteria". Slate.com.
3.Jump up ^ Taggiasco, Flavia (2005-04-20). "Ratzinger a close confidant of John Paul II". CNN.com.
4.Jump up ^ "Cafeteria Catholics".
5.Jump up ^ [ http://www.patheos.com/blogs/kathyschiffer/2014/06/pope-francis-rigid-traditionalists-and-cafeteria-catholics-arent-really-catholics]
6.^ Jump up to: a b c d "Voice of the People". Univision. Retrieved 27 October 2014.
7.Jump up ^ Catholics support Pope Francis, but many split on teachings: poll
8.Jump up ^ "Spain". Univision. Retrieved 27 October 2014.
9.Jump up ^ "Spain". Univision. Retrieved 27 October 2014.
10.Jump up ^ Pope Francis faces church divided over doctrine, global poll of Catholics finds
11.Jump up ^ Poll: Catholic Beliefs at Odds With Vatican Doctrine
12.Jump up ^ http://www.patheos.com/blogs/daylightatheism/2013/03/the-catholic-church-is-not-a-democracy/
13.Jump up ^ New Poll: ‘Faithful Catholics’ an Endangered Species
14.Jump up ^ Molyneux, Michael (2006). "Faith, hope, and politics: Practicing religion in the public realm". Boston College Magazine. Retrieved 2009-06-25.
15.Jump up ^ Edelstein, Wendy (2006-02-15). "An Improbable Catholic". UC Berkeley News. Retrieved 2010-2-08.
  


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History of Roman Catholicism





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Cafeteria Catholicism

From Wikipedia, the free encyclopedia

Jump to: navigation, search

The term cafeteria Catholicism is applied to those who assert their Catholic identity yet dissent from Catholic doctrinal or moral teaching or who are viewed as dissenting by those using the term. Examples include Catholics who are accused of dissenting from Church teachings on human sexuality (the so-called "pelvic issues")—abortion, birth control, divorce, premarital sex, masturbation, pornography, prostitution, or the moral status of homosexual acts.


Contents  [hide]
1 Use in print
2 Use of the term
3 Surveys on dissenting Catholic laity
4 Self-described cafeteria Catholics
5 See also
6 References

Use in print[edit]
An early use in print of "cafeteria Catholicism" appears in Fidelity, 1986.

"Cafeteria Catholicism" allows us to pick those "truths" by which we will measure our lives as Catholics. ... "Cafeteria Catholicism" is what happens when the stance of Protagoras, regarding man as the measure of all things, gets religion — but not too much.
— Fidelity, 1986 published by the Wanderer Forum Foundation.
A different distinction, in the term "communal Catholicism" had already been used in 1976.[1]
Use of the term[edit]
The term is most often used by conservative Catholics critical of progressive Catholics. It is less frequently applied to those who dissent from other Catholic moral teaching on issues such as social justice, capital punishment, or just war. Conservative Catholics would argue this is because these areas of Catholic teaching are not definitively dogmatically defined by the Magisterium, and therefore not unchanging infallible (from a Catholic standpoint) dogmata.[2] The term has been in use since the issuance of Humanae Vitae, an official document that propounded the Church's opposition to the use of artificial birth control and advocates natural family planning.
It is often a synonymous phrase for "Catholic-in-name-only" (or CINO), "dissident Catholic", "heretical Catholic", "cultural Christian", or "liberal Catholic".
The term has no status in official Catholic teachings. However, the practice of selective adherence to the teachings of the Church has been repeatedly condemned by the Church as heresy, in the Magisterial teachings and through the teaching of the Popes. In a homily delivered on April 18, 2005, Pope Benedict XVI clarified the relation of dissent to faith:[3]

Being an adult means having a faith which does not follow the waves of today's fashions or the latest novelties. A faith which is deeply rooted in friendship with Christ is adult and mature.
In a similar vein, Pope John Paul II stated in his talk to the Bishops in Los Angeles in 1987:[4]

It is sometimes reported that a large number of Catholics today do not adhere to the teaching of the Catholic Church on a number of questions, notably sexual and conjugal morality, divorce and remarriage. Some are reported as not accepting the clear position on abortion. It has to be noted that there is a tendency on the part of some Catholics to be selective in their adherence to the Church's moral teaching. It is sometimes claimed that dissent from the Magisterium is totally compatible with being a "good Catholic," and poses no obstacle to the reception of the Sacraments. This is a grave error that challenges the teaching of the Bishops in the United States and elsewhere."
Dissenting Catholics do not see themselves as heretics.[citation needed]
Pope Francis said that rigid traditionalists and cafeteria Catholics “aren’t really Catholics”.[5]
Surveys on dissenting Catholic laity[edit]
In 2014, the U.S. Spanish-language network Univision commissioned a World Values Survey of 12,038 self-identified Catholics in 12 countries with substantial Catholic populations across the world, representing 61% of the world’s Catholic population and covering nine languages spread across five continents.[6] It found that majorities of Catholics globally and in most regions disagree with Church teachings on divorce, abortion, and contraception, with greater intra- and inter-national division on gay marriage and the ordination of women and divorced men.[6] Favourable views about the Pope (Francis) did not influence Catholics who disagree with at least some of the church's teachings.[7] Overall, a higher proportion of Third World Roman Catholics (notably Africa and the Philippines) accept the official doctrines on these subjects, while those in Western countries tend to disagree with many of them.[6] In the United States[6] and Spain,[8] the majority of Catholics support gay marriage, followed by France at 43% support.[9]
The founder of World Values Survey, Ronald Inglehart said:

This is a balancing act. They have to hold together two increasingly divergent constituencies. The church has lost its ability to dictate what people do. Right now, the less-developed world is staying true to the old world values, but it’s gradually eroding even there. [Pope Francis] doesn’t want to lose the legitimacy of the more educated people. [10]
Francis has requested parishes provide answers to an official questionnaire regarding the current opinions among the laity. He has also continued to assert present Catholic doctrine in less dramatic tone than his more direct predecessors who maintained that the Catholic Church is not a democracy of popular opinion.[11][12]
Francis launched his own survey of Catholic opinion in November 2013. Linda Woodhead of Lancaster University writes, "it’s not a survey in any sense that a social scientist would recognize." Woodhead feels many ordinary Catholics will have difficulty understanding theological jargon there. Still Woodhead suspects the survey may be influential.

But surveys are dangerous things. They raise expectations. And they play to people's growing sense that they have voice and choice—even in a traditional Church. If it turns out that those voices are ignored or, worse, corralled more firmly into the existing sheepfold of moral teaching, the tension may reach a breaking point. Perhaps Francis is clever enough to have anticipated that, and perhaps he has subtle plans to turn such a crisis to good ends. Perhaps not.
—Linda Woodhead [13]
Self-described cafeteria Catholics[edit]
James Carville[14]
Mary Karr[15]
See also[edit]
Mater si, magistra no
Cafeteria Christianity
Biblical law in Christianity
Lapsed Catholic
References[edit]
1.Jump up ^ Chicago Catholics and the Struggles Within Their Church page 21, Andrew M. Greeley - 2010 "4 Cafeteria Catholicism - In 1976, I published a book called The Communal Catholic (Greeley, 1976) in which I suggested that there two kinds of Catholics had emerged in the years after the council—'Institutional Catholics,' who obeyed or tried to obey all the rules and laws promulgated by the Church, and 'Communal Catholics,' who continued to attach themselves in some fashion to the church, but now to the community of its members rather than to the rules laid down by those in Church authority."
2.Jump up ^ Winters, Michael Sean (2009-01-30). "The Crowded Catholic Cafeteria". Slate.com.
3.Jump up ^ Taggiasco, Flavia (2005-04-20). "Ratzinger a close confidant of John Paul II". CNN.com.
4.Jump up ^ "Cafeteria Catholics".
5.Jump up ^ [ http://www.patheos.com/blogs/kathyschiffer/2014/06/pope-francis-rigid-traditionalists-and-cafeteria-catholics-arent-really-catholics]
6.^ Jump up to: a b c d "Voice of the People". Univision. Retrieved 27 October 2014.
7.Jump up ^ Catholics support Pope Francis, but many split on teachings: poll
8.Jump up ^ "Spain". Univision. Retrieved 27 October 2014.
9.Jump up ^ "Spain". Univision. Retrieved 27 October 2014.
10.Jump up ^ Pope Francis faces church divided over doctrine, global poll of Catholics finds
11.Jump up ^ Poll: Catholic Beliefs at Odds With Vatican Doctrine
12.Jump up ^ http://www.patheos.com/blogs/daylightatheism/2013/03/the-catholic-church-is-not-a-democracy/
13.Jump up ^ New Poll: ‘Faithful Catholics’ an Endangered Species
14.Jump up ^ Molyneux, Michael (2006). "Faith, hope, and politics: Practicing religion in the public realm". Boston College Magazine. Retrieved 2009-06-25.
15.Jump up ^ Edelstein, Wendy (2006-02-15). "An Improbable Catholic". UC Berkeley News. Retrieved 2010-2-08.
  


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Cultural Judaism

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 This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (October 2010)
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Cultural Judaism encourages individual thought and understanding in Judaism. Its relation to Judaism is through the history, civilization, ethical values and shared experiences of the Jewish people.
Cultural Jews connect to their heritage through the languages, literature, art, dance, music, food, and celebrations of the Jewish people. For example, Jews who identify only with their particular culture may call themselves Cultural Jews.
There is no singular Jewish culture or ethnicity to claim as a Jewish Culture. This is because there are Jews of many different cultures; distinctly Jewish in their religious observances, their cultural practices were influenced by the country in which the practices arose. For example, there are differences in the culture of Jews in Ashkenazi, or Eastern European communities, from those in Sephardi, or Spanish-influenced Jewish communities, but both Ashkenazi and Sephardi are Jewish cultures. In studying Jewish culture, the Jewish languages often give a clue as to the source of the culture influencing the different Jewish customs arising in the Diaspora.
See also[edit]
Center for Cultural Judaism
Habonim Dror
Orthodox Judaism
Secular Jewish culture
Notes[edit]

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 Cultural pessimism ·
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 Cultural rights ·
 Cultural Zionism ·
 Culture change ·
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 Multiculturalism
 
 
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Bennett scale ·
 Conformity ·
 Cross-cultural ·
 Cultural bias ·
 Cultural competence ·
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 Cultural movement ·
 Cultural relativism ·
 Cultural revolution ·
 Cultural tourism ·
 Cultural turn ·
 Cultural sensibility ·
 Culture gap ·
 Culture hero ·
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Cultural Judaism

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 This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (October 2010)
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Cultural Judaism encourages individual thought and understanding in Judaism. Its relation to Judaism is through the history, civilization, ethical values and shared experiences of the Jewish people.
Cultural Jews connect to their heritage through the languages, literature, art, dance, music, food, and celebrations of the Jewish people. For example, Jews who identify only with their particular culture may call themselves Cultural Jews.
There is no singular Jewish culture or ethnicity to claim as a Jewish Culture. This is because there are Jews of many different cultures; distinctly Jewish in their religious observances, their cultural practices were influenced by the country in which the practices arose. For example, there are differences in the culture of Jews in Ashkenazi, or Eastern European communities, from those in Sephardi, or Spanish-influenced Jewish communities, but both Ashkenazi and Sephardi are Jewish cultures. In studying Jewish culture, the Jewish languages often give a clue as to the source of the culture influencing the different Jewish customs arising in the Diaspora.
See also[edit]
Center for Cultural Judaism
Habonim Dror
Orthodox Judaism
Secular Jewish culture
Notes[edit]

External links[edit]
Cultural Judaism
[1]


[hide]
v ·
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Culture

 
Outline

 
Sciences
Anthropology ·
 Cultural ecology ·
 Cultural neuroscience ·
 Cultural studies ·
 Culturology ·
 Culture theory
 
 
Subfields
Cultural anthropology ·
 Cultural economics ·
 Cultural geography ·
 Cultural history ·
 Cultural psychology ·
 Intercultural relations ·
 Philosophy of culture ·
 Semiotics of culture ·
 Sociology of culture ·
 Theology of culture
 Sound culture ·
 Visual culture
 
 
Types
Bullying culture ·
 Dominant culture ·
 Folk culture ·
 High culture ·
 Low culture ·
 Official culture ·
 Political culture ·
 Popular culture ·
 Primitive culture ·
 Subculture  (list)
   ·
 Super-culture ·
 Culture by location
 
 
Aspects
Acculturation ·
 Cultural appropriation ·
 Cultural artifact ·
 Cultural baggage ·
 Cultural behavior ·
 Cultural capital ·
 Cultural communication ·
 Cultural conflict ·
 Cultural cringe ·
 Cultural deprivation ·
 Cultural dissonance ·
 Cultural framework ·
 Cultural heritage ·
 Cultural icon ·
 Cultural identity ·
 Cultural invention ·
 Cultural landscape ·
 Cultural memory ·
 Cultural pluralism ·
 Cultural practice ·
 Cultural property ·
 Cultural region ·
 Cultural reproduction ·
 Cultural system ·
 Cultural universal ·
 Enculturation ·
 High- and low-context cultures ·
 Interculturality ·
 Material culture ·
 Non-material culture ·
 Trans-cultural diffusion ·
 Transculturation
 
 
Politics
Colonial mentality ·
 Consumer capitalism ·
 Cultural assimilation ·
 Cultural attaché ·
 Cultural backwardness ·
 Cultural Bolshevism ·
 Cultural conservatism ·
 Cultural diplomacy ·
 Cultural exception ·
 Cultural feminism ·
 Cultural genocide ·
 Cultural hegemony ·
 Cultural imperialism ·
 Cultural intelligence ·
 Cultural learning ·
 Cultural liberalism ·
 Cultural nationalism ·
 Cultural pessimism ·
 Cultural policy ·
 Cultural rights ·
 Cultural Zionism ·
 Culture change ·
 Culture minister ·
 Culture war ·
 Interculturalism ·
 Monoculturalism ·
 Multiculturalism
 
 
Related
Bennett scale ·
 Conformity ·
 Cross-cultural ·
 Cultural bias ·
 Cultural competence ·
 Cultural critic ·
 Cultural diversity ·
 Cultural lag ·
 Cultural mosaic ·
 Cultural movement ·
 Cultural relativism ·
 Cultural revolution ·
 Cultural tourism ·
 Cultural turn ·
 Cultural sensibility ·
 Culture gap ·
 Culture hero ·
 Culture industry ·
 Culture shock ·
 Death and culture ·
 Emotions and culture ·
 Intercultural competence ·
 Media culture ·
 Organizational culture ·
 Transformation of culture
 
 
Portal ·
 Category ·
 changes
 

  


Categories: Jewish culture
Jewish religious movements
Secular Jewish culture





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This page was last modified on 13 April 2015, at 15:04.
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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https://en.wikipedia.org/wiki/Cultural_Judaism