Beggar's Bread

by Michael Flournoy
There are three conversions in Mormonism: social, doctrinal, and spiritual.

Doctrinal Conversion is to believe that the tenets of Mormonism are true, along with The Book of Mormon, Doctrine and Covenants, and the Pearl of Great Price.

Social Conversion is to believe that the LDS church is a godly institution, its leaders are inspired, and its founder, Joseph Smith, had an upright, moral character.

Spiritual Conversion is any experience that validates a Mormon’s beliefs.

The most common of these is Spiritual Conversion. It typically occurs after reading The Book of Mormon, which challenges the reader to ask God if it’s true. It promises that God will reveal its truthfulness through the power of the Holy Ghost. Rather than testing The Book of Mormon against the Bible, Latter-day Saints resort to subjective feelings, and often equate a burning in the bosom to an answer from the Spirit. The exact wording in The Book of Mormon is as follows.

Moroni 10:4 And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.

These conversions serve as a three-legged stool to keep Mormons tethered to the LDS gospel. If one leg is kicked out, they can keep going on two legs while the damaged one is repaired. Thus, in order to bring them out of the church, at least two of the three conversions must be targeted. However, Latter-day Saints are unlikely to divulge details about their spiritual conversion because those experiences are considered sacred. To them, talking about their experiences with Christians is casting their pearls before swine.

That leaves the social and doctrinal conversions to target. Most Mormons lean either to the doctrinal or the social side of their faith. Rarely, if ever, do you find a Mormon who is on fire about the doctrine and the culture of the church. If they don’t lean either way, they are probably less active. I was a Ward Mission Leader right before leaving, and it was often said that a new convert to Mormonism needed three things: A friend (social conversion), a calling (social conversion), and to be nourished by the good word of God (doctrinal conversion).

Of the two types of Latter-day Saints, the vast majority are socially converted, cultural Mormons. They do not participate in online debates, and their testimonies are not founded on logic. I have been in several wards over the years, and typically I have found only 1 or 2 individuals per congregation that really know their stuff. These doctrinal Mormons are, to some degree or another, outcasts in the faith.

I heard a talk over the pulpit once, where a man was comparing his parents, one of whom was doctrinal, while the other was a cultural Mormon. He said, “My father knew The Book of Mormon backward and forward, he had much of it memorized, and he could explain why each passage was important, but my mom knew it was true…” He implied that because of her blind faith, his mother was the more righteous of the two.

My Conversions into Mormonism
Although I was born under the covenant, I still had to be converted to Mormonism. My social conversion came at age fifteen. I finally made good friends at church and it’s where the pretty girls were. I would have gone without being dragged there by my parents.

My spiritual conversion came a year later when I attended Especially for Youth, a week-long retreat for Latter-day Saints. On Thursday night they ushered us into a room and showed a video about Jesus. It had people testifying that he was their Savior and he’d changed them. That night, the real Jesus visited me.

I was faced with his majesty and righteousness. I knew that I was a wretched sinner, and I would have been satisfied if he had wiped me off the face of the planet. However, instead of wrath, he sent me his love. It was an unbelievable love. It’s the kind of love that says, “You hate my counsel, your feet are slow to do good and swift to do evil, and many of the things you do displease me, but I love you anyway.”

God’s overwhelming, undeserved love made me weep for hours on end. I looked at the context of the situation. I was at a Mormon sponsored event, which I interpreted to mean that the church was true. I decided that my allegiance would be to the Church of Jesus Christ of Latter-day Saints.

When I turned 19, I turned in my mission papers and went to the far away land of California to preach the gospel. Even then, I was seeking the burning in the bosom my counterparts had experienced after reading The Book of Mormon. I was expecting something powerful like my Jesus experience, but it never came. Eventually, I settled on a logical testimony that The Book of Mormon was true, even though it made me feel like a second class citizen in the church.

In time, other experiences bolstered my spiritual conversion. On my mission, I met my friend Ed Enochs, an Evangelical Christian, who debated my companion and me for three hours one day. I walked away from that encounter convinced that Mormonism was false. I was saddened at the thought of my family and friends back home. How, I wondered, could such intelligent people be roped in by a scam like Mormonism?

Ed also convinced me that the Bible was the word of God. I decided to examine it and see if it supported the truth claims of the church.

Somehow, as I studied the Bible, I came across all the passages that seemed to support Mormonism, and my doctrinal conversion was complete. When I returned home I became an amateur apologist bent on defending Mormons from smooth talking Christians. With all three conversions in place, the LDS church had me hooked. I spent the next decade as its captive.

My Three Conversions out of Mormonism
By 2015, God was waging war on all three of my conversions. I decided that year to study grace in order to become a more effective weapon. In Mormonism, there are 3 levels of heaven, 6 definitions of salvation, and 50 shades of grace. So every time I came across heaven or salvation in LDS scripture, I had to decipher which level of heaven and what kind of salvation was being described. It was the most frustrating thing I had ever done in my life and I was envious of the elegant simplicity of the gospel my Christian friends believed in.

Later that year the church came out with its policy that children of gay parents could not be baptized. I was not on board with the policy, but what irked me, was the day after it was leaked Mormons were already defending the policy online. It seemed like Latter-day Saints everywhere were abandoning Spirit and scripture in favor of uncontested apostolic authority.

I was on an online forum one day and another Latter-day Saint said he didn’t have a problem with the policy, but if he did, he would just pray about it until he didn’t anymore. I responded, “If that’s not a cult mindset, I don’t know what is!”

Unfortunately, it was a public forum and my family decided to hold a small intervention for me. They warned me to use caution when discussing the church and one family member said throwing the prophet under the bus was the same as throwing Jesus under the bus.

I knew that despite my family’s concern, the truth could withstand criticism. In favor of my relationships, however, I decided to keep my big mouth shut. It was just a stupid policy, after all.

A few days later I saw Elder Nelson speak to Millennials on BYU TV about the policy. He explained that it was not a policy at all, but a revelation from God that had been unanimously received by all 15 prophets, seers, and revelators. My jaw dropped. Suddenly, my issues with the church were just as much doctrinal as they were cultural since God himself was the alleged mastermind behind the policy.

In Mormonism, there are three pillars of truth: the leadership, the Spirit, and the scriptures. Any of these can be used to acquire truth, but in my case, the Spirit and the scriptures were telling me the exact opposite of what the leaders were saying. That October I learned that there had been over 30 suicides of gay and lesbian LDS youth. I was shocked that the so-called “plan of happiness” was causing so much sorrow.

My social conversion shattered into a million pieces. I was no longer proud to be a Mormon; I was ashamed of it. And with my doctrinal conversion struggling as it was, I was dragged into a faith crisis lasting several months. Mormonism had infiltrated every aspect of my identity and questioning it caused me to fall into a confused state of depression.

I managed to stay active through it all. I kept studying grace and came to believe that Christ’s imputed righteousness granted salvation. I found evidence of it in both the Bible and The Book of Mormon, and for a time my doctrinal conversion stabilized. That is until God opened my eyes to the fact that my new favorite doctrine was hostile to the mandatory LDS covenants and ordinances.

My spiritual conversion collapsed soon after that. It didn’t matter that I still had experiences that I couldn’t explain away. One leg was simply not enough to support my testimony. I gave my life to Jesus and over time I discovered that my spiritual experiences did not hold up under scrutiny.

Kicking out the Legs of Conversion
Spiritual conversion is the toughest to target since Mormons are so protective of it. Ex-Mormons might have a shot though, by talking about the spiritual experiences they had while active, and why they failed the test of time. Most Christians will need to go after social and doctrinal conversion instead.

First, find out what kind of Mormon you’re talking to. Does she believe her leaders’ words are always inspired? Does she blur the lines between culture and doctrine? Is she LDS because of the great programs and family values? Does she think people leave the church because they intellectualize their way out? If so, she’s probably a cultural Mormon.

Does he believe the prophets and apostles sometimes speak as men? Is he wary of the culture, but protective of the beliefs? Does his testimony of the LDS scriptures have some basis in logic? Does he think people leave the church over cultural issues? If so, he’s probably a doctrinal Mormon.

Conventional wisdom says to strike where the Mormon is weak, but that may not be the right strategy. Since my social conversion was weak, I doubled down on the doctrine to overcompensate. I overlooked the prophets’ mistakes because they were men. When faced with Joseph Smith’s misdeeds, it never dented my view that he was a prophet. I just thought he was abusing authority God had actually given him. All the social problems in the world could not have relinquished my grip on the Mormon church.

God attacked my doctrinal conversion first. That made me vulnerable to social problems in the church and set the stage for the avalanche to come. So if you’re talking to doctrinal Mormons, talk about doctrinal issues first: like contradictions between LDS scriptures and the Bible. If you’re witnessing to cultural Mormons, talk primarily about social problems: like Joseph Smith’s polyandry.

I would caution against coming off too aggressive with Latter-day Saints. Above all else, be a friend first. Mormons are wary of Christians who constantly attack their beliefs. We don’t have to tell our LDS friends they’re in a cult every time we see them. They already know what we think, I promise. Bold, fiery preaching may erode their doctrinal conversion, but if it is not coming from a relationship of trust, it will simultaneously bolster their social conversion.

Navigating someone past the three conversions is ultimately the work of God, and it’s a long, drawn out process. Sometimes all we can do is plant seeds, pray for the LDS, and love them. Mormons are unlikely to ever choose Christianity if all they remember from us is: ‘attack, attack, attack’.

I am forever grateful to the many Christians who befriended me while I was LDS, who respected me despite my beliefs, who saw past my religion and saw me, who prayed for me, who built me up, who let the light of Jesus shine through them, and who treated me like a brother before I was one. I don’t know where I’d be without them.

About the Author
Michael Flournoy served a two-year mission for the LDS Church where he helped organize three Mormon/Evangelical dialogues and has participated in debate at the Southwestern Baptist Theological Seminary. Born into Mormonism, Mr. Flournoy converted to Evangelical Christianity in 2016.