Archive for the ‘Bullying’ Category

Samaritan Woman at the Well

“Jesus Teaches a Samaritan Woman” The Mormon Channel video (LDS Church, circa 2012). Click to watch.

An ongoing series of articles on some common and recurring weak arguments that Christians make against Mormonism.

by Fred W. Anson
The Argument:
“I don’t need to understand Mormon culture or learn how to speak like a Mormon! I won’t stoop to the level of heretics – after all, Jesus and the Apostles never did!”

Why It’s Weak:
This stance is impossible to defend since Jesus and the Apostles did learn other cultures and related to them where they were in order to reach them with the gospel – and this included heretics.

Meet the Samaritans
Who does this sound like?

  • They’re heretics yet they claim that they are the only true and living church.
  • They claim that all other churches are apostate.
  • The founding of their religion was strongly opposed, criticized and denounced by the established church at that time.
  • Many members claim to be from the House of Joseph – descendants of the tribes of Ephraim and Manasseh.
  • They have a a view of God that differs from the larger mainstream orthodox church’s view.
  • They believe in pre-existence.
  • They claim that the current church’s scripture is corrupt – deliberately infused with an apostate agenda. That is, it’s truth intermingled with the vain philosophies of men not God.
  • They claim to be the sole possessors of the original, pure and uncorrupted Bible – a bible which discards books in the established church’s canon, and that is very different on key points of doctrine relative to that canon.
  • They have additional sacred texts which, while not formally canonized, maintain a quasi-canonical status.
  • Critics claim that portions of their theology is syncretistic, incorporating outside cultures and religions.
  • They have their own priesthood system.
  • They have a temple system that deviates strongly from the Levitical system given in the bible.
  • They claim that their temple, rather than the Jewish temple in Jerusalem, is the correct place set apart by God for special ceremonies and worship.
  • Outside critics and scholars throughout history have disputed the veracity and historicity claims of their scripture as well as their origin story.

They, of course, are the Samaritans of Christ’s day – who did you think I was talking about? But joking aside, it’s not hard to see how much the Samaritanism of Christ’s day parallels today’s Mormonism.[1] Thus whenever I hear someone rhetorically ask, “I wonder how Christ would have engaged Mormonism had it been around in His day?” I say, “We already know!”

Scene of the meeting of Christ with the Samaritan woman at the well from a fresco in the side wall of the refectory in the Monastery Ambramowickiego, Przypusta, Poland

That said, here’s a short debriefing on the Samatarians:

The Samaritans occupied the country formerly belonging to the tribe of Ephraim and the half-tribe of Manasseh. The capital of the country was Samaria, formerly a large and splendid city. When the ten tribes were carried away into captivity to Assyria, the king of Assyria sent people from Cutha, Ava, Hamath, and Sepharvaim to inhabit Samaria (2 Kings 17:24;Ezra 4:2-11). These foreigners intermarried with the Israelite population that was still in and around Samaria. These “Samaritans” at first worshipped the idols of their own nations, but being troubled with lions, they supposed it was because they had not honored the God of that territory. A Jewish priest was therefore sent to them from Assyria to instruct them in the Jewish religion. They were instructed from the books of Moses, but still retained many of their idolatrous customs. The Samaritans embraced a religion that was a mixture of Judaism and idolatry (2 Kings 17:26-28). Because the Israelite inhabitants of Samaria had intermarried with the foreigners and adopted their idolatrous religion, Samaritans were generally considered “half-breeds” and were universally despised by the Jews.[2]

And in addition to these racial and theological issues, the Jews had plenty of other good reasons to stay in hardhearted, ignorant, bigotry toward the Samaritans:

1. The Jews, after their return from Babylon, began rebuilding their temple. While Nehemiah was engaged in building the walls of Jerusalem, the Samaritans vigorously attempted to halt the undertaking (Nehemiah 6:1-14).

2. The Samaritans built a temple for themselves on “Mount Gerizim,” which the Samaritans insisted was designated by Moses as the place where the nation should worship. Sanballat, the leader of the Samaritans, established his son-in-law, Manasses, as high priest. The idolatrous religion of the Samaritans thus became perpetuated.

3. Samaria became a place of refuge for all the outlaws of Judea (Joshua 20:7;21:21). The Samaritans willingly received Jewish criminals and refugees from justice. The violators of the Jewish laws, and those who had been excommunicated, found safety for themselves in Samaria, greatly increasing the hatred which existed between the two nations.

4. The Samaritans received only the five books of Moses and rejected the writings of the prophets and all the Jewish traditions.[3]

“The Woman at the Well” by Diego Rivera
(Mexican, 1886-1957)

To see how deeply seated the Jewish animosity, prejudice, and bigotry was toward the Samaritans, we need look no further than Christ’s “before Abraham was, I AM” debate with the Jews (John 8:37-59).  The Jews felt that they can do no worse than fling a “Do we not say rightly that You are a Samaritan and have a demon?” insult at Jesus.  And as Jewish convert to Christianity Alfred Edersheim notes, the Jewish view of the Samaritans continued to degrade in the ensuing years:

Later authorities [such as Rabbi Jehuda the Holy a 3rd Century Rabbi] again reproach them [the Samaritans] with falsification of the Pentateuch, charge them with worshipping a dove, and even when, on further inquiry, they absolve them from this accusation, ascribe their excessive veneration for Mount Gerizim to the circumstance that they worshipped the idols which Jacob had buried under the oak at Shechem. To the same hatred, caused by national persecution, we must impute such expressions as that he, whose hospitality receives a foreigner, has himself to blame if his children have to go into captivity.

The expression, ‘the Jews have no dealings with the Samaritans,’  finds its exact counterpart in this: ‘May I never set eyes on a Samaritan;’ or else, ‘May I never be thrown into company with him!’ A Rabbi in Cæsarea explains, as the cause of these changes of opinion, that formerly the Samaritans had been observant of the Law, which they no longer were; a statement repeated in another form to the effect, that their observance of it lasted as long as they were in their own cities. Matters proceeded so far, that they were entirely excluded from fellowship. The extreme limit of this direction, if, indeed, the statement applies to the Samaritans, is marked by the declaration, that to partake of their bread was like eating swine’s flesh. This is further improved upon in a later Rabbinic work, which gives a detailed story of how the Samaritans had conspired against Ezra and Nehemiah, and the ban been laid upon them, so that now not only was all intercourse with them forbidden, but their bread declared like swine’s flesh; proselytes were not to be received from them; nor would they have part in the Resurrection of the dead.[4]

Got the picture yet or should I keep going?  And I’m sure that if you  and I compared “war stories” we could find plenty of similar reasons to find fault with Mormons. And the same thing is true on their side of the divide – many Mormons have no love lost toward critics and give as good as they get.  It didn’t take too many steps into Mormon Studies before I realized that it’s a land where animosity and acrimony rule the day – every day!  It’s Israel and Samaria all over again.

Passing through…
Christ certainly wasn’t unaware of the intense Jewish animosity and bigotry toward the Samaritans. He knew his Samaritan history well and was well versed in the Jewish cultural norms that one was to engage in in regard to the Samaritans.  This is reflected in the gospels where it states, “But he had to pass through Samaria.” (John 4:4 bolding added) As Kenneth Boa notes:

Now there were other ways in which one could go. You could take the coast or more often Jews would bypass Samaria by going into Perea or perhaps going all the way through Jericho and up along the Jordan River on the extreme west, just next to the river and then cutting across bypassing the whole province of Samaria. The most direct and quickest route would be to go through Samaria. Typically Jews would avoid it because of the hostility that was there.[5]

“Woman at the Well” by Rick Griffin
(American, 1944-1981)

So Christ had options, He could have avoided Samaria entirely – after all that’s what was expected.  And by doing so He would have reinforced the bitter animosity of the Jews – which included His own disciples toward the Samaritans.  After all, if the Samaritans wanted the truth that He carried they could always come to him, right?  It’s not like it was any secret where He was! Yet the bible tells us that He had to pass through Samaria. And I think that Dr. Boa has it right in his continuing commentary on this story:

He [Christ] went there [Samaria] because it was the shortest route and also there are appointments that take place. God has divine appointments. He didn’t necessarily leave Judea with any fixed intention of ministering in Samaria, He just planned to pass through but the Spirit will always blow wherever He wishes. True messengers of God are never subject to fixed programs and to prejudices.[6]

The key thing here is that, prejudices aside, Christ went to the Samaritans, He didn’t wait for them to come to Him. Yes, He went to them just like when He “passed through” to save us:

Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.
(Philippians 2:5-8, NKJV) 

… speakin’ the lingo…
Christ’s conversation with the Samaritan woman at the well reveals how well He understood Samaritanism. His words to the woman masterfully target and address key Samartian dogmas and doctrines. In other words, He spoke her lingo:

The woman said to him, “Sir, I see that you are a prophet. Our fathers worshiped on this mountain, and you people say that the place where people must worship is in Jerusalem.” Jesus said to her, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem.”
(John 4:19-21, NET Bible)

“Jesus and the Samaritan Woman” Unknown Japanese Artist

The key point of division between the Jews and Samaritans was where the proper place for temple worship was located. The Samaritans asserted that Mount Gerizim was the original Holy Place of Israel from the time that Joshua conquered Israel and the ten tribes originally settled the land.

According to the Bible, the story of Mount Gerizim takes us back to the story of the time when Moses ordered Joshua to take the Twelve Tribes of Israel to the mountains by Shechem and place half of the tribes, six in number, on the top of Mount Gerizim (Mount of the Blessing), and the other half in Mount Ebal (Mount of the Curse). The two mountains were used to symbolize the significance of the commandments and serve as a warning to whoever disobeyed them. The quasi-canonical Samaritan Chronicle Adler (aka “New Chronicle”, aka “Book of Joshua”) summarizes the Samaritan position as follows:

And the children of Israel in his [Joshua’s] days divided into three groups. One did according to the abominations of the Gentiles and served other Gods; another followed [Jewish Priest] Eli the son of Yafni, although many of them turned away from him after he had revealed his intentions; and a third remained with the [Samaritan] High Priest Uzzi ben Bukki, the chosen place, Mount Gerizim Bethel, in the holy city of Shechem.[7]

Therefore, the Jewish temple in Jerusalem, according to the Samaritans, was an illegitimate temple sitting on an illegitimate place of worship. To all this Christ tells the woman (paraphrasing), “This is a non-issue, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem.”  Then He goes on to explain:

You people worship what you do not know. We worship what we know, because salvation is from the Jews. But a time is coming—and now is here—when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers. God is spirit, and the people who worship him must worship in spirit and truth.
(John 4:22-24, NET Bible)

In other words, He tells her directly that Samaritanism doesn’t have the truth and doesn’t save: “You people worship what you do not know. We worship what we know, because salvation is from the Jews.” (bolding added)  But He then goes on to reinforce and validates a key tenet of Samaritanism: The spiritual, non-corporeal nature of God, “God is spirit, and the people who worship him must worship in spirit and truth.”  To Samaritan ears this would sound like validation of their view of God and would resonate deeply.  As  James A. Montgomery explains:

“[In Samaritan Theology] God’s essence is pure spirit. Contrary to much Old Testament phraseology, and especially to apocalyptic Judaism, which located God in the highest, — the third or seventh heaven, — the Samaritan generally can find no local place for him. This spiritual notion receives noble expression in a verse published by Gesenius: “The abode which I shall have is the place of thy power; no ocean is there, nor sea [cf. Rev. 21,1], nor the very heavens themselves.” In his relation to creation, God ” fills the world.” Most particularly does the Samaritan theology dwell upon the incorporeality and impassibility of God, surpassing Judaism in this respect. The earliest evidence of this tendency is the Samaritan Pentateuch with its Targum, which latter exceeds even the Jewish Targumists in the avoidance of original anthropomorphisms.”[8]

Of course this extreme incorporeality of God is just as imbalanced, in error, and unbiblical as Mormonism’s extreme corporeality of God is. Hence, Christ ends with “and truth” because that’s where He’s about to lead this woman now that He’s confronted her error.

The woman said to him, “I know that Messiah is coming” (the one called Christ); “whenever he comes, he will tell us everything.” Jesus said to her, “I, the one speaking to you, am he.”
(John 4:25-26, NET Bible)

“Jesus and the Samaritan Woman” Unknown African artist

So there stands God incarnate – that is, God in corporeal form – before this woman.[9] The irony is stunning.  Even more stunning is the fact that the first person that Jesus explicitly tells that He is the Messiah is not only a Gentile,  but a hated Samaritan Gentile to boot!  And, even worse, not just a hated Samaritan Gentile, but a lowly, looked down upon, outcast Samaritan Gentile woman! Further he, again, validates Samaritan doctrine – in this case, their Messiah doctrine.  Now to fully understand the Samartian mindset on the Messiah first requires an understanding of the central figure in Samaritan theology , that is, Moses:

In the Samaritan sect Moses takes a place parallel to that enjoyed by Mohammed in Islam : ” Moses is the Prophet of God,” and there is none other like him. But the Samaritan doctrine even surpasses Islam in reverence for its prophet. For while Muslim orthodoxy thinks of the Arabian prophet with rational soberness, the Samaritan advances the great Lawgiver to a position where he becomes an object of faith. He is rather like the Christ of Christianity, one whose origin is often held to be mysterious, who now lives to make intercession for his brethren, who will appear effectually for the saints at the last day; the Messiah himself will be but an inferior replica of that absolute Prophet…

Moreover the doctrine approaches that of a real pre-existence; he is ” the man in whom the Spirit of God was established since creation; the eyes of God were upon him with the generations of the days and years.” Further, the connection between the pre-existent state and that in the flesh was mediated by a species of metempsychosis, the sacred germ of divine light being transmitted through his forbears until it fully incarnated itself in the prophet.[10]

Sound familiar? Specifically, doesn’t this sound a bit like the veneration that Mormonism gives to Joseph Smith? Consider this:

“It was decreed in the councils of eternity, long before the foundations of the earth were laid, that [Joseph Smith] should be the man, in the last dispensation of this world, to bring forth the word of God to the people and receive the fullness of the keys and power of the Priesthood of the Son of God. The Lord had his eye upon him, and upon his father, and upon his father’s father, and upon their progenitors clear back to Abraham, and from Abraham to the flood, from the flood to Enoch and from Enoch to Adam. He has watched that family and that blood as it has circulated from its fountain to the birth of that man. [Joseph Smith] was foreordained in eternity to preside over this last dispensation.”
(Brigham Young, Deseret News, Oct. 26, 1859, p. 266) 

He Qi -SamaritanWomanAtTheWell

“Samaritan Woman at the Well” by He Qi
(Chinese, 20th/21st Century)

So ironically, with both Mormonism and Samaritanism a human prophet must be displaced so that the Messiah can assume His proper place.

A prophet after the manner of Moses (Dt. 18) was what the Samaritans desired in their Messiah; this notion accordingly limited the Samaritan ideas. He was to be a Revealer of hidden or lost truths like the one the Samaritan woman had in mind, and inasmuch as there could be no greater prophet than Moses nor one equal to him, the Messiah is an entirely inferior personage. Accordingly, in contrast with the developed Jewish doctrine of the Messiah, such as was abroad since the Danielic prophecy of the Son of Man, the Samaritan Messiah never attains the character of a divine personality. He always remains human and the thought concerning him moves in a prosaic plane.[11]

And, like the Jews, the Samaritans were expecting the advent of the latter days to coincide with the appearance of the Messiah:

It is thus the chief function of the Taeb [the Samaritan term for the Messiah meaning “He who returns” or” He who restores”] to introduce the Millennium, which, as our Midrash proceeds to relate, is to be disturbed by the grand final conflict between God and the forces of evil. Here we have the replica of the Jewish and Christian notions of Gog and Magog and of Antichrist. The happy condition above described shall last for many days. But at last God’s wrath will wax hot against the Gentiles, for the earth will again corrupt itself, as in the days of the Flood. Then will come the Day of Vengeance, the Great Day, accompanied with cosmic cataclysms…

Thus [4th Century CE Samaritan theologian] Marka makes the advent of the Messiah a time of woe to the Gentiles, and regards his coming as contemporaneous with the resurrection. We also note in correspondence with the assertion of Jn. 4, 42 concerning the Samaritan expectation of the Taeb as the Saviour of the world, that an Epistle teaches that all peoples will make submission to the Prophet of the Last Days and believe in him.[12]

So Christ has quite a job here doesn’t He?  Not only does He have to overcome misplaced priorities and over (one might even say “extreme”) adulation of Moses, He also has to deal with the same type of wrong headed Messiah dogma and eschatology[13] that his own Jewish disciples are burdened with.  And what is His solution to this sticky wicket? Answer: Relationship.

Then the woman left her water jar, went off into the town and said to the people, “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, can he?” So they left the town and began coming to him.

Now many Samaritans from that town believed in him because of the report of the woman who testified, “He told me everything I ever did.” So when the Samaritans came to him, they began asking him to stay with them. He stayed there two days, and because of his word many more believed. They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.”
(John 4:28-30; 39-42, NET Bible, bolding added) 

“Woman at the Well ii” by Hyatt Moore
(American, 20th/21st Century)

The bible doesn’t tell us exactly what happened in those two days but something profound did: Christ went from prophet, to Messiah, to Savior of the world. Now, I would speculate that this was much as it is when one has a house guest for a few days –  one gets to know them well enough to know what they’re really all about.  So, I suspect, this was how it was for the Samaritans with Christ. I’ve seen a lot of bad theology and doctrine get dealt with without a word by good relationship, and I suspect that was the case here. Spend enough time with Jesus and things change – this is a recurring pattern in the gospels.

… and breaking bad
My observation is that for many modern Christians given a choice, between taking or leaving Mormons they would be just fine with the latter – it’s Christ’s disciples all over again:

Now at that very moment his disciples came back. They were shocked because he was speaking with a woman. However, no one said, “What do you want?” or “Why are you speaking with her?”
(John 4:27, NET Bible)

Actually, we should give them credit for holding back for given the period’s bigotry against Samaritans in general and Samaritan women in particular:

Jews do not use (utensils) with Samaritans. This was built into a regulation in A.D. 65 or 66: “The daughters of the Samaritans are (deemed unclean as) menstruants from their cradle” (Mishnah, Nidd. 4:1); in other words, they are all regarded as ceremonially unclean.[14]

And Jewish attitudes toward even their own women weren’t much better:

The rabbis regarded women as inferior to men in every way. A very ancient prayer (still found in the Jewish prayer book) runs, “Blessed art thou, Ο Lord . . . who hast not made me a woman.” The corresponding prayer for a woman was “Blessed art thou, Ο Lord, who hast fashioned me according to thy will.”[15]

“St. Photine” Russian Icon

But here was Jesus breaking bad[16] and turning all this on it’s ear: He’s talking to a woman, in public – and a Samaritan woman no less!  And here He is asking to drink water from her well – which would require sharing the same drawing and drinking utensils with this morally compromised outcast.  This outcast who is so despised by her own people that she has to draw water mid-day – when it was so hot that all the “good and normal” people stayed safely sheltered away.

Yet by passing through this dreaded land and seeking out this sinful misfit Christ found a harvest and a feast where others could only scrape together a road side snack on the highway named, “anywhere but here”:

Meanwhile the disciples were urging him, “Rabbi, eat something.” But he said to them, “I have food to eat that you know nothing about.” So the disciples began to say to one another, “No one brought him anything to eat, did they?” Jesus said to them, “My food is to do the will of the one who sent me and to complete his work. Don’t you say, ‘There are four more months and then comes the harvest?’ I tell you, look up and see that the fields are already white for harvest! The one who reaps receives pay and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together. For in this instance the saying is true, ‘One sows and another reaps.’ I sent you to reap what you did not work for; others have labored and you have entered into their labor.”
(John 4:31-38, NET Bible) 

As Leon Morris notes:

S.D. Gordon has a suggestive comment : “The disciples had just been down to the town — they who knew the Master much longer and better. They brought back some loaves. That was all. The woman went down; she brought back some men” (The Sychar Revival [London, n.d.], p. 25).

[John] Calvin sees a hint “at how much more careful men’s minds are for earthly things than for heavenly. For they are so consumed with looking for harvest that they carefully count up the months and days. But it is surprising how lazy they are in reaping the wheat of heaven.”[17]

Suffice to say our prejudice and bigotry can blind us to what really matters can’t it? And if that woman at the well thing wasn’t enough of a throw down on smug, self-righteous, religious bigotry Jesus also had to go and introduce us to this guy:

“Le bon Samaritain” by Aimé Morot
(French, 1850-1913)

The Parable of the Good Samaritan
Now an expert in religious law stood up to test Jesus, saying, “Teacher, what must I do to inherit eternal life?” He said to him, “What is written in the law? How do you understand it?” The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself.” Jesus said to him, “You have answered correctly; do this, and you will live.”

But the expert, wanting to justify himself, said to Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him up, and went off, leaving him half dead. Now by chance a priest was going down that road, but when he saw the injured man he passed by on the other side. So too a Levite, when he came up to the place and saw him, passed by on the other side. But a Samaritan who was traveling came to where the injured man was, and when he saw him, he felt compassion for him. He went up to him and bandaged his wounds, pouring oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two silver coins and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ Which of these three do you think became a neighbor to the man who fell into the hands of the robbers?” The expert in religious law said, “The one who showed mercy to him.” So Jesus said to him, “Go and do the same.”
(Luke 10:25-37, NET Bible)

So not only did Jesus understand Samaritan culture, speak like a Samaritan, and “break bad” by very deliberately, and intentionally invading Samaritan space (and taking other good Jewish boys with Him too) with the gospel, He actually chose to challenge the bigotry of His day by holding one of these cultists up an example of Christian mercy, charity, integrity, and compassion! Were He alive today would He challenge us in the same way by telling the story as “The Good Mormon”?  One can only wonder.[18]

Christ’s Rx for Bigotry: The Samaritans
In summary, it’s been my observation that the weak argument being addressed in this article tends to be rooted in at least one of the following four things: 1) Ignorance, 2) Hardheartedness, 3) Bigotry, 4) Amnesia regarding the universal inclusiveness of Christ’s gospel.  In the gospels Christ kept prescribing the same thing over and over whenever He found any or all of those four bullies loitering: The Samaritans. As Church Historian Phillip Schapp notes:

“The Samaritan Woman at the Well” by Annibale Carracci
(Italian, 1560-1609)

For three years he mingled freely with his countrymen . Occasionally he met and healed Gentiles also, who were numerous in Galilee; he praised their faith the like of which he had not found in Israel, and prophesied that many shall come from the east and the west and shall sit down with Abraham, Isaac and Jacob in the kingdom of heaven, while the children of the kingdom shall be cast out into outer darkness. He conversed with a woman of Samaria, to the surprise of his disciples, on the sublimest theme, and rebuked the national prejudice of the Jews by holding up a good Samaritan as a model for imitation

It is the Gospel of universal humanity. It breathes the genuine spirit of charity, liberty, equality, which emanate from the Saviour of mankind, but are so often counterfeited by his great antagonist, the devil. It touches the tenderest chords of human sympathy. It delights in recording Christ’s love and compassion for the sick, the lowly, the despised, even the harlot and the prodigal. It mentions the beatitudes pronounced on the poor and the hungry, his invitation to the maimed, the halt, and the blind, his prayer on the cross for pardon of the wicked murderers, his promise to the dying robber. It rebukes the spirit of bigotry and intolerance of the Jews against Samaritans, in the parable of the good Samaritan. It reminds the Sons of Thunder when they were about to call fire from heaven upon a Samaritan village that He came not to destroy but to save. (bolding added)[19]

And I would also add to the list that in response to the aforementioned, “Do we not say rightly that You are a Samaritan and have a demon?” Jewish insult, He didn’t disassociate or distance Himself from identifying with the Samaritans in His response (“I do not have a demon; but I honor My Father, and you dishonor Me.” see John 8:48&49) Rather, that part of the insult was simply ignored. 

We also see this same anti-bigotry prescription applied to Peter’s prejudice toward the Gentiles (see Acts 10) when God says to him, “What God has made clean, you must not consider ritually unclean!” (Acts 10:15).  And we see Christ’s Samaritan evangelistic approach applied by Paul with the Greeks on Mars Hill (see Acts 17:16-34) when he proclaimed, “what you worship without knowing it, this I proclaim to you. The God who made the world and everything in it, who is Lord of heaven and earth, does not live in temples made by human hands.” (Acts 17:23&24).  We even see Phillip returning to Samaria (see Acts 8:4-25), reapplying Christ’s methods and starting such an overwhelming revival that Peter and John had to help him bring in this second Samaritan harvest.

The Stronger Arguments:
(Well, no so much arguments as strategies and tactics and a general change of attitude in this case)
Brothers and sisters, the fields are white. In Mormonism we have one of the largest mission fields on earth literally sitting in our own backyards just like the Jews did with the Samaritans.  And in my opinion, it all too often it gets ignored (which is bad), napalmed, (which is worse), or catered to (which is a disaster and an embarrassment) by Christians depending their level of indifference, animosity, or ignorance. The template that Christ gave us with the “Mormons” of His day, offers us a balanced and biblical “higher calling” for evangelizing the Mormons of ours.  Let’s take a good look at that template.

Pass through…
Just as Christ made a conscious decision to enter Samaritan space shouldn’t we too enter Mormon space?  However, before doing so I recommend becoming familiar with the basics of Mormon culture.  Thankfully, a Pastor in Utah, Ross Anderson (who just so happens to be a former Mormon) has provided us with a wonderful resource:  A short little 144-page book on Latter-day Saint culture entitled, “Understanding Your Mormon Neighbor” that can easily be read in a couple of hours. Here’s an excerpt:

mormon-church-meeting21

A Mormon Fast and Testimony meeting in Africa.

On the first Sunday of each month, [the normal weekly] Sacrament Meeting takes a different twist. This Sunday is set aside as a day of fasting and prayer. Members typically go without two meals and donate the money they would have spent on food to the Church to help the poor . Sacrament Meeting becomes “Fast and Testimony Meeting.” On this Sunday , babies are blessed and newly baptized members are confirmed. In place of the regular Sacrament Meeting talks, members bear their testimonies. One at a time, they spontaneously go to the podium to give thanks for personal blessings, talk about faith-promoting experiences, and affirm their confidence in the truth of Mormon claims.

Members declare that they know the LDS Church is true, that Joseph Smith was a prophet of God, that the current Church president is a prophet, that the Book of Mormon is true, or similar affirmations about the core principles of the Restoration. These monthly testimonies reinforce the speaker’s identification with the history and beliefs of the group while bolstering the confidence of those listening. Often testimony bearing is an emotional experience, accompanied by faltering voice and tears.

While Fast and Testimony Meeting can be a moving experience, Sacrament Meeting in general lacks the sense of transcendence that most traditional Christians associate with worship. In the biblical Christian worldview, God is infinitely above and distinct from his creation, but the LDS worldview collapses the distance between God and human beings. One LDS scholar, commenting on the implications for artists of a God who is the same kind of being as us, writes: If God is shorn of ineffability and transcendence , or is construed in human terms, how does one find the reverential awe that moves one to true worshipfulness? If Jesus is our “big brother,” how can he be our Lord and God? Reverence before the Almighty must be freshly conceptualized in such a reconfigured heaven and earth. But the dilemmas for the artist are especially vexing: in a universe devoid of transcendence and sacred distance (at least as conventionally constructed), how can wonder flourish?[20]

And I would recommend that you also read Mr. Anderson’s other excellent little book (only 116-pages this time) “Understanding the Book of Mormon” which will give you a quick overview of that book and a bit more insight into the Mormon mind and culture. That way  if you decide to a meeting at the local Mormon Church you’ll have at some basic knowledge of that book and it’s role in Mormonism.

And, yes, you read that last paragraph correctly, if we are truly going to pass through Mormonism like Christ passed through Samaria it is incumbent on us to go just as He went.  After all, if Christ could sit on the edge of a well and talk to Samaritan woman I think that we can somehow manage to stand by the water fountain in a Mormon Ward building and chat with Mormons can’t we?

In fact, I would recommend that if you’ve never been to a Mormon Church service before that you jump right into the deep end and attend an aforementioned Fast & Testimony meeting.  Not only will you come away with a better understanding of Mormonism you’ll also be inoculated against two things: 1) Ever wanting to join the Mormon Church because F&T’s (to use Mormon slang for them) are probably one of the boring things you’ll ever experience in this or any other lifetime – they even make the uptight Nazarene church that I grew up in seem lively, and; 2) Ever wondering if Mormonism is a cult or not.  All it will take for the latter is one of these:

In my opinion, until one has attended a Mormon Chapel service I don’t think it’s possible to fully grasp Mormon culture.  In fact, if you can, I would recommend that you also attend a Mormon Sunday School class (by the way, they’re usually not boring), a regular (that is non-Fast and Testimony) Chapel meeting, and watch at least one General Conference Address (which you can do after reading this article by clicking here). Do all that and you’ll have a rather nice immersion into Latter-day Saint church culture.

…speak the lingo…
To paraphrase from George Bernard Shaw,  just as Israel and Samaria were two countries separated by a common language, so too are Christianity and Mormonism.  As Sandra Tanner explains:

Whenever an evangelical Christian and a Latter-day Saint engage in a doctrinal discussion they encounter the problem of terminology. LDS leaders use the standard  vocabulary of Christianity but with radically different definitions. A Christian should never take for granted that his/her LDS friend understands common Christian terms in the biblical way.[21]

For example, and to cite from Ms. Tanner’s article, let’s consider the differences between how Jesus Christ is defined in both Latter-day Saint and Christian theology:

LDS: He is literally our elder brother, born to Heavenly Parents in the pre-existence. Jesus, Lucifer, angels and humans are all the same species and are brothers and sisters.

Christian: Jesus is fully God, not a subordinate deity. He eternally exists as God and is our creator.

Folks, this is not the same Christ![22] And like Christ, whose understanding was so great that He was both strategic and tactical in how He deconstructed and corrected the errors in Samaritan theology,  a good understanding of the “language differences” between the two groups are essential so we can do the same.

16402_10152868918113115_616651833807347885_nHowever, a word of warning: I’ve seen Christians overdo it on on this point too. Notice how in His conversation with the woman at the well Christ didn’t insist on correcting her bad theology into the minutiae right then and there.  Rather, He seemed to be content to leave things “loose” in order to build a common foundation for relationship.  This is typical with Mormons too – all too often you have to leave some loose ends dangling with the hope that you’ve planted enough seeds that they’ve yield fruit later.  It can take Mormons years, even decades, and multiple contacts with different Christians over that time frame to transition out of Mormonism since the personal price they pay they pay for leaving can be so high.

So a big part of “passing through” and “speaking the lingo” means being empathetic to the fact that for many Mormons the price for leaving can include divorce, being shunned by friends and family members, loss of income, loss of employment, feeling lost and alienated in the new non-Mormon culture that they’re suddenly thrust out into, and a whole host of other issues. As former BYU Professor Arza Evans‘ classic white paper  “Families Held Hostage” explains:

A man or a woman who comes to the conclusion that Mormonism is based upon deception and who then decides to leave the LDS Church must also be willing to give up his or her family. It may turn out that the doubter is able to persuade some family members to change their minds about Mormonism, but the odds are against this happening. Instead, a person usually learns that family members have been so thoroughly indoctrinated that their highest loyalty is to the Church, not to a husband, wife, son, daughter, or even to the truth. And a Church member who associates or sympathizes with an “apostate” risks failing his or her temple worthiness interview. (This is one of the questions.)[23]

This leads to the phenomenon known as “Shadow Mormonism” – members of the LdS Church who secretly no longer believe that all of it is true but are held hostage to Mormonism due to family, social, and vocational ties. Here’s how one such Mormon described his plight:

To those of you on the outside reading this, I beg you, please do not forget us. Please remember the hundreds of thousands of unique, special, beautiful individuals that are currently serving life sentences in the prison of Mormonism. Please do not cease to pray; to whatever God you serve, for our deliverance. Some of us have no hope for redemption or liberation. For the greater good, we willingly sacrifice our souls upon the altar of conformity and orthodoxy. Our pain is real. Our sentence is absolute…

To those of you on the outside, I thank you. I thank you for your courage. I thank you for your wisdom and insight. I thank you for your compassion and understanding. I thank you for your stories. I thank you for showing me the truth and allowing me to bask in its warmth, even if for a small moment. I love you all. I hope that truth will ultimately prevail. I hope that you and I will live to see it.[24]

… and break bad.
Perhaps I’m wrong but it seems to me that the woman at the well might have also felt like a hostage to Samaritanism. She was clearly an outcast or she wouldn’t have been drawing water in the heat of the day. And her multiple “marriages” seem to be a misguided attempt to fill some kind of existential void to me. But where could she go? She was trapped.

So when I read that Shadow Mormon plea I think of the “Mormons at the well” who must be suffering in like manner. I think of all the true believing Mormons who think that by oppressing and keeping them captive that they’re serving God.  I think of the blindness of those all those Mormons – believing and unbelieving – who are in sinking sand but don’t know it because they can’t see it. And I think of how they’re too often treated by well meaning but misguided Christians.

“Woman at the Well” by Sieger Köder
(German Catholic Priest, 1925-)

Sadly, the most common form of engagement by many Christians with Mormons – especially those new to Mormon Studies – tends to be one of three things: 1) Mormon bashing; 2) Soapboxing, and; 3) Placating. Bashing doesn’t require much of an explanation, just visit any internet page where Mormons and Christians are dialoging and you’ll both groups gleefully punching each other in the nose – all in the name God and with the love of Christ of course! You’ll also see both groups getting up on their soapboxes and spewing the dogma of their respective group in their native tongue.  There they’ll be Christians spewing Christianese, Mormons spewing Mormonese while those in their group smile and nod – and while those in the other group either glare angrily at such insensitive folly, or look bemused at the blizzard of meaningless words whizzing over their heads and splatting unproductively against the wall behind them.

But the most damaging of them all are the placators who “mangle Mormonese” (that is take everything at face value without realizing that while the words are the same, the underlying meaning is different) and then smile and gleefully declare, “Well whaddya know! You guys are pretty much just like us!”  Richard Mouw comes to mind here.

Christ’s  “Samaritan Template” offers us a better way: Break out of the unbiblical social conventions of Evangelical Christianity and be different if that’s what it takes to reach Mormons with the gospel.  In other words, “break bad!”  Now be forewarned that this may get you in trouble with Christians who misunderstand what you’re doing – and some Mormons may like it even less.

I’m speaking from experience. Occasionally Christians who first encounter me online think that I’m Mormon because I speak Mormonese and I don’t bash. And some Mormons think the same thing.  Further, I break bad whenever I tug at the sleeve of Christian soapboxers and say (in effect), “You do realize that they’re not ‘getting’ a single word you’re saying, right? Have you ever thought about learning their culture and learning their native tongue first?” Finally, I have the even more annoying habit of standing between Christians who are bashing Mormons and their targets and saying, “Why are you hitting that blind man?”  (by the way, sometimes they’ll just hit you instead when you do this). And, yes, I’ve learned how to recognize all these behaviors because, to my shame, I’ve done all these things in abundance – and on bad days I still do.

“Christ and Woman at the Well” Byzatine Icon

It is to such zealotry that Heavenly Father (through the Apostle Paul) says:

“God’s servant must not be argumentative, but a gentle listener and a teacher who keeps cool, working firmly but patiently with those who refuse to obey. You never know how or when God might sober them up with a change of heart and a turning to the truth, enabling them to escape the Devil’s trap, where they are caught and held captive, forced to run his errands.”
(2 Timothy 2:24-26, The Message)

And the Holy Spirit (through the Apostle Peter) says:

Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.
(1 Peter 3:15, NIV)

Thus, it is to all the well meaning but misguided zealots like myself that the Master beckons saying, “Follow Me! If you speak the lingo, know the culture, and if will ‘break bad’ by humbling yourself as I, did then come with Me – there are some Latter-day Saint captives waiting to be freed.”

Summary and Conclusion:
Clearly the weak argument presented at the beginning of this article is unbiblical. We do need to understand Mormon culture. We do need to speak their language. And if we’re to have the mind of Christ hadn’t we must be willing to get out of the Christian ghetto and walk into “Zion” as boldly as Christ walked into Samaria – or more pointedly as He was willing to humble Himself for a planet full of sinners that included you and I.

Shouldn’t we have the good sense to understand their culture and language well enough to preach the gospel in a way that really, really reaches them rather than just doing things make us feel good about ourselves but doesn’t bear fruit? Shouldn’t we go against the social conventions and biases of our own culture if they’re getting the way of reaching the lost that God loves so much with the gospel? Shouldn’t we model ourselves after the Apostle who said so well:

Even though I am free of the demands and expectations of everyone, I have voluntarily become a servant to any and all in order to reach a wide range of people: religious, nonreligious, meticulous moralists, loose-living immoralists, the defeated, the demoralized—whoever. I didn’t take on their way of life. I kept my bearings in Christ—but I entered their world and tried to experience things from their point of view. I’ve become just about every sort of servant there is in my attempts to lead those I meet into a God-saved life. I did all this because of the Message. I didn’t just want to talk about it; I wanted to be in on it!
(1 Corinthians 9:20-23, The Message, bolding added)

What I hope to see is revival in “Zion” due to an occupying army of Christians who speak the native tongue and love Mormons enough to move with comfort and ease within their culture while still keeping their bearings in Christ.  I long to see the captives in “Zion” set free – and I hope that you do too. After all, Christ has already showed us how to do it – it all started at a well.

http://en.wikipedia.org/wiki/Henryk_Siemiradzki

“Christ and the Samaritan Woman” (1890) by Henryk Siemiradzkizki (Polish, 1843-1902)

“Never worry about numbers. Help one person at a time, and always start with the person nearest you.”
— Mother Teresa

NOTES
[1] Some rhetorical liberties were taken here. For example, the use of the term “church” to describe pre-Christian era Samaritanism is presentist spin. As is true with most “parallel-mania” type comparisons, reality is far more complex and nuanced than the cryptic shorthand version given here. This is a big, complex topic so I would refer the interested reader to the following bibliography (from most relevant to least) from which this list derived:

Uncredited, “Differences Between Samaritan-Israelites and  Jews  of their Religious Beliefs”, TheSamaritans.com website
(compares modern Samaritanism and Judaism)

James A. Montgomery, “The Samaritans the earliest Jewish sect their history, theology, and literature”, The J.C. Winston Co.1907, pp.204-251

Wikipedia, “Eli (biblical figure)”, Samaritan Sources section

Wikipedia, “Samaritans”

Samaritan Sacred Texts (web portal page)

“Who were the Samaritans?” Gotquestions.org web article

Abraham Tal, “The Emergence of the Samaritan Community” (Lecture given at Mandelbaum House, August 2001)

J.E.H. Thomson, D.D., “The Samaritans (Being the Alexander Robertson Lectures , delivered before the University of Glasgow in 1916)”

Jacob, Son of Aaron High Priest of the Samaritans, “The Messianic Hope of the Samaritans”

John R. Sampey, D.D., “The Samaritans”

Stefan Schorch, “The Origin of the Samaritan Community” (2005)

[2] Uncredited, “Who were the Samaritans?” Gotquestions.org web article

[3] Op cit, Gotquestions.org

[4] Alfred Edersheim, “The Life and Times of Jesus the Messiah”In Judæa and through Samaria – a Sketch of Samaritan History and Theology – Jews and Samaritans chapter

[5] Kenneth Boa, “Studies in the Book of John: John – Chapter 4”

[6] Ibid

[7] As cited in The Keepers, An Introduction to the History and Culture of the Samaritans, by Robert T. Anderson and Terry Giles, Hendrickson Publishing, 2002, p.12.  An online English translation of  the “Samaritan Chronicles” (aka the “Book of Joshua”) can also be found here.

[8] James A. Montgomery, “The Samaritans the earliest Jewish sect their history, theology, and literature”, The J.C. Winston Co., (1907), pp.210-211

[9] Here’s a quick explanation of this phenomenon from Wikipedia:

Christianity takes exception to a strict adherence to belief in God’s incorporeality when it comes to the Incarnation. According to traditional Christianity, in the Incarnation, the second member of the Trinity… became infleshed (the Latin meaning of incarnatus) and thus, in a sense, came to be “with body.” While this pivotal claim about the union of God and man at the heart of Christianity marks a dramatic departure from a radical transcendent theology of God according to which any such union is metaphysically impossible, it does not commit Christians to denying God’s immateriality. In traditional Christianity, God the Father, God the Holy Spirit, and God the Son (apart from the Incarnation) are clearly understood as lacking material structure and composition.
(Wikipedia article on “Incorporeality” bolding added)

[10] Op Cit, James A. Montgomery, pp.225-226, 228

[11] Ibid, pp.244-245

[12] Ibid, pp. 249,250

[13] New Testament scholar Leon Morris notes:

There is no reason for thinking that Samaritan ideas of the Messiah were with out nationalistic aspects. But the Taheb was primarily a teacher, a restorer of true worship, a priest. Macdonald says, “no king was looked for and no royal prerogatives” (The Theology of the Samaritans, p. 362). Clearly to accept the title “Messiah” in Samaritan surroundings in a discussion with a woman about worship was a very different matter from accepting the title among Jews.
Leon Morris, “The Gospel According to John” (The New International Commentary on the New Testament)” (Kindle Locations 6770-6773). Eerdmans Publishing Co – A. Kindle Edition.

[14] Ibid, Kindle Locations 6621-6623

[15] Ibid, Kindle Locations 6791-6793

[16] “Breaking bad” comes from the American Southwest slang phrase “to break bad,” meaning to challenge conventions, to defy authority and to skirt the edges of the law. Example: “What, you just decided to break bad one day?”
(source: Urban Dictionary)

[17] Op Cit, Leon Morris, Kindle Locations 6808-6810 and 6837-6840

[18] I understand well those who might take umbrage to the idea that Christ might tell the parable of “The Good Mormon” were He to tell it today.  Despite the similarities, there are some substantial differences as well.  For example, unlike modern Mormonism, the Samaritans didn’t insist in trumpeting and promoting their charities and other good works every chance they get. Further, I doubt (though I don’t know with certainty) that they used charity as a means of coercion like the LdS Church has throughout it’s history has.  I thought that we summarized both of these points well in The 95 LDS Theses (circa 2013) when we said:

70. It [the LDS Church] publicly (and loudly) trumpets its philanthropic work when compared to other churches its per capita outlay is less than what smaller, less wealthy, less organized religious organizations spend: “A study co-written by Cragun and recently published in Free Inquiry estimates that the Mormon Church donates only about 0.7 percent of its annual income to charity; the United Methodist Church gives about 29 percent.”
(Caroline Winter, “How The Mormons Make Money”, Business Week; July 18, 2012) [click here for supplemental evidence]

33. It [the LDS Church] has a double standard for treating non-members with charitable benevolence (as a means of proselytizing and public relations) while exacting, high, often unattainable standards that members must meet to receive the same levels of attention, aid, and assistance.

So while my rhetorical stance in this article may have put too positive a spin on Mormonism on this point I’m not naive – I really do realize how complex the issues here really are.

[19] Philip Schaff, “History Of The Christian Church (The Complete Eight Volumes In One)” (Kindle Locations 2248-2267 and 9332-9338).  . Kindle Edition.

[20] Ross Anderson, “Understanding Your Mormon Neighbor: A Quick Christian Guide for Relating to Latter-day Saints” (Kindle Locations 626-643)

[21] Sandra Tanner, “Terminology Differences”

[22] For an even more granular analysis of the differences between the Mormon and Biblical Jesus see, “Mormonism and Jesus Christ” by Rob Bowman.

[23] Arza Evans, “Families Held Hostage”, p.2; Mr. Evans has a unique insider’s view as he’s one of the best connected ExMormons that I know of.  As Richard Packham explains in the introduction for this article that he has on his website, “Mr. Evans is a retired college professor who grew up thoroughly indoctrinated with Mormonism. He went on a full-time mission for the Mormon church, served in several bishoprics, and was also a temple worker. About age forty he began some serious research into early Mormon history that led to traumatic but liberating changes in his life. His article (written 2004).”  This biography fails to mention that Mr. Evan’s father was the President of the Temple System for the LdS Church during the 1970’s and part of the 1980’s and that Mormon General Authorities, and Presidents were, and in some cases still are, family friends and neighbors of Mr. Evans.

[24] Enigma, “The Death of Reason and Freedom”

This article is dedicated to my dear friend Martin Jacobs without whom I never would seen any connection between the Samaritans and the Mormons. Thank you mate! 

BACK TO TOP

by Cory Anderson
Lead Pastor,  Shadow Mountain Church;  West Jordan, Utah

Introduction:  One of the criticisms that’s often thrown at Shawn McCraney’s critics is that they fail to present their grievances to him privately per the first step in “The Matthew 18 Formula” (see Matthew 18:15-20)  before they go public with them (the second and third steps).  In reality, over the years many have met with Shawn only to be met with resistance, stubbornness, and in some cases hostility.  

A case in point was Shadow Mountain Church Lead Pastor Cory Anderson’s March 4th, 2014 lunch meeting with Shawn which ended in Mr. McCraney creating an embarrassing public scene at the restaurant.  After much consideration and conversation with other Christians Pastor Anderson has made the following appeal public – both as a chronicle of the event and as an attempt to turn Mr. McCraney around from the bad path that he’s currently on.  (Editor) 

The following letter is in response to a letter I received from Shawn after our lunch together on March 4th. Here is the order of events.

1) I attended Inquisition 2014 (like everyone else I was blindsided).
2) I followed up with an invitation to Shawn to join me for lunch so I could address my concerns.
3) Lunch went poorly when Shawn treated me disrespectfully and created a scene.
4) I followed up with an email to Shawn.
5) He replied to let me know his perspective of the lunch (which he has requested remain private).
6) What follows was my reply to him.

Good afternoon Shawn,

I want to offer a reply to your recent email/letter communication with me. See below:

First, I want to thank you for acknowledging your error in not reading my email invitation to lunch. I understand how you felt at lunch because you had a different set of expectations because you did not read the email in its entirety where I had made it plain what my intentions were.

Cory Anderson

Cory Anderson

Second, just for the record, I have never served in the military and the t-shirt I was wearing was not a tight fitting martial arts shirt. It was a baggy one that had Unified Brazilian Jiujitsu on it. I am a practitioner of BJJ. That much is true. I cannot help it if I look the way I do. I often get thought of as a wrestler, football player, hockey player, military man etc…

Third, I did have documents in front of me because I had planned on talking with you about your actual statements instead of trying to do some summation of what you said. I believe it’s good to look at actual quotes and that this is the best way of being fair to you.

Fourth, not everything I addressed with you was spoken by you ‘in the heat of public confrontation’ as you commented in your letter to me. I have watched other shows where you are not in the heat of confrontation and you display the same poor behavior.

Fifth, are we not supposed to approach someone who claims to be brother and speak with them about our concerns? I sought to do this with you and expressed myself with gentleness and you then accused me of coming at you pastorally. Is this not how I am supposed to approach a brother? I approached you that way because I am a pastor and I try to handle things with gentleness and respect.

Sixth, I did address several very important issues with you.

• The Trinity
I spoke at length with you on this subject because of your failure to represent accurately the doctrine of the Trinity. You did make heretical statements and also contradicted yourself. I have the manuscript evidence to prove it. As a teacher it is vital to be able to handle the truth accurately, but you did not do that (James 3:1; Titus 1:5-9). I also addressed the issue because you went on the attack against the doctrine of God and also the men in history who drafted the creeds.

You revealed that you had not done your homework and yet you sought to attack something you know very little about. Please tell me your sources for your comments on the history of the Trinity? I would like to know exact names of authors and titles of papers. I already did a preliminary search online and found very little of anything in support of your jaded view of the history. So, I ask you to please point me to the sources. You cannot go on the attack, make statements that are fallacious, and then fail to offer sources. Whether you like it or not, you will be held accountable for your teaching and as a Pastor the only way I can do that with you is to warn you and then warn my church family. Please, please, please, show me the sources so I might check out the evidence.

• Character
I expressed my concerns over your use of Job 39 because you used this text which does not even speak of human beings and applied it to yourself in a way that appeared to justify your ungodly behavior. I asked you about other texts which speak to Pastors/Elders and broadly to all Christians (not animals) regarding godly character and you seemed to dismiss these. Not once have you expressed godly sorrow (2 Cor 7) over your behavior.

Shawn McCraney and Utah Pastor Jason Wallace at Inquisition 2014.

Shawn McCraney and Utah Pastor Jason Wallace at Inquisition 2014.

It is true that we all make mistakes and we all sin, the problem is that you have not owned your sin and the ungodly way you have behaved. My mistake in standing up at the “inquisition” is acknowledged, but you have gone on to make that a larger issue that it was. Don’t forget that you are the one who went on the attack at the inquisition by calling out Pastor Bryan and then falsely accusing him. You provoked, and I responded by getting up. My only mistake was not staying seated.

The big difference I am seeing is just as I stated it to you when we met. I own what I do that I consider wrong, but I have not heard that from you. As a man of God, this is not about being ‘orderly and exact and demanding excellence, proper conduct and linear thought’, this is about being godly. When I read the text about character I want to do what the text says. I want to be a godly example, even though I know I will never be perfect. I am trying always to mortify the flesh as Paul says in Col. 3:5. I had hoped that you would have met with me, or at least followed up with an email expressing your godly sorrow for your sinful behavior (using the F-word, telling me to shut up, telling me to repent, calling me a hypocrite, talking to me from across the restaurant, calling yourself a wild ass, etc…I could go on) and a desire to change that behavior so your ministry would not be hindered, but thus far you have not done this.

I admit, this deeply saddens me and I don’t think it is too late to publicly repent for your poor character and the way you treat others. By the way, in your email you expressed that I was trying to make you more like me, but that is the last thing I desire for you. I want you to become more like Jesus. I want to become more like him and that also includes godly character. Shawn, can you please show me how your life and what you do on your HOTM [Heart of the Matter] show reflect 1 Timothy 3:1-7 and Titus 1:5-9?

• Divisiveness
I expressed my concern over your divisive behavior in how you have publicly dealt with the churches. While you say you have not mentioned any of them by name, you have still made it clear that they are the top 10 largest churches. It’s not difficult to figure out who you are referring to in a valley like ours.

My concern was not that we express our concern over some of the negative things within evangelicalism today, it was the manner in which you have publicly and privately attacked pastors and churches without talking privately with those pastors. Can I ask you if you have sat down with Paul Robie from SMCC in Draper? Did you respond to Paul’s several attempts to get with you? Did you sit down with any of them to understand what they are doing or express your concerns?

When I asked what your concerns were, you mentioned pastors being money grabbers and interested in their buildings. How can you do this without knowing them, talking with them and first seeking clarification? Can you judge the heart as you have done? A good example of this divisive behavior is how you treated me during our lunch and then what you wrote to me in your last email. You stated:

Shawn McCraney

Shawn McCraney

“I purposely chose to rock little Cory’s world. Admittedly, I smile every time I think about it. But please know it was all purposeful and I truly hold no animus toward you. From my estimation you needed to have a bit of a wake-up call, my friend. You needed someone to call you out on your own shit, someone to let you know that your insights are seem by some as infantile, and that you ought to get the beam out of your own eye before attempting to sit down and remove mine.

The quiver in your face and water in your eyes let me know I struck a nerve on you putting your congregates under a burden with the term tithe – and when this fear, this inner guilt manifested itself on your countenance, I admittedly went in for the jugular. My bad. But it still makes me smile.”

A few notes of clarification. First, just for the record, you definitely did NOT rock my little world. When I read this comment I wondered if we were at the same meeting. Do you really think that being asked about tithing would rock my little world? Do you really think that I have not thought long and hard about tithing? Do you really think I have not had discussions with others about tithing?

Second, I did not receive a wake up call. I have no idea what you mean by this comment. Nothing you said ‘woke me up.’ I am totally awake already. What was I supposed to wake up from?

Third, your character is again showing through in your reference to my dung (sh__).

Fourth, I am again baffled as to the quivering in my face and the watering in my eyes that you refer to. Maybe you are thinking of a different meeting with a different man. No Shawn, I did not quiver or get teary. How bizarre that you would even think this. How odd that you would think that you ‘stuck a nerve’ and that some fear and inner guilt manifested itself in me.

No Shawn, you completely misread everything to such a degree that I honestly think you must be thinking of some other meeting. I have not since changed my view on tithing and have not been given one single reason from you to abandon it. If you wanted we could have had a gracious conversation about tithing, but you escalated it into an attack and pointed your finger in my face and called me to repent. You even judged my motives and accused me of being a money grabber and one who counts the money myself.

Please repent of all this behavior.

A comment or two on Tithing. I wonder if you have so much LDS background still in you that this causes you to immediately assume that a Pastor who preaches tithing is preaching it the same as the LDS church. I don’t preach tithing the same as the LDS church and the pastors I know that do preach tithing do not preach it the same either. We are not putting people under the burden of the law and have a very strong understanding of grace.

I think the real issue here is your LDS background that continues to cause you to overreact without understanding how various Christians understand a subject. I have really good friends who are godly men who preach the tithe and I have other godly men I know who do not preach the tithe. I have amazing fellowship with them as brothers and have never been poorly treated by them for my view and I have never poorly treated them. It is for this very reason that you should have spoken with these pastors you attacked on your show before you attacked them so that you might understand them better.

A word about my public sharing of information: You stated:

“I love you as a brother and hold no animus over the fact that you ran home and immediately (in what could only have been a preemptive strike to protect yourself) posted things about me and our private meeting on Disgracebook. And I have forgiven you for the cowardice of getting on the phone and talking this meeting up with other people in the body who have subsequently contacted me to show their allegiance to you. It’s all okay.”

Shawn, while I appreciate your extension of forgiveness to me, I do not think I need forgiveness for publicly sharing information about our meeting. At some point, people need to be warned about someone with beliefs and behavior like yours.

I am not the first to contact you and attempt to do so privately. You have had many opportunities to humble yourself and repent and yet you still remain unrepentant and freely accuse others as if you are the victim. At some point, when does the church warn the church about such behavior (Matthew 18:15-20)? Titus 1:10 is a good text to consider. If you were dealt with publicly it was because you needed to be dealt with publicly (Galatians 2:11-14).

I did share the information on Facebook[1] and someone called in unknown to me.[2] However, remember that when we met you made it very clear that you were going to talk about me on the show. I am glad you did not, but you still stated you would.

You also said many others things to me during that lunch that were uncalled for and ungodly. I have given you an opportunity to repent and so have others. It is still not too late for you to make amends with everyone on HOTM and all the local pastors. I think you will find a lot of grace. Your behavior is not only affecting the local ministry, but others outside of Utah are taking notice (James White & Rob Bowman).

Shawn, in your letter you mentioned not wanting to discuss this again and that if we ever meet again, then hopefully it will be better than the last time. The only way that we will meet again is if you humble yourself, repent of all your sin and seek to make peace with those of us in this valley who love Jesus deeply and have ministries that champion grace and the gospel. I would honestly welcome that.

I am not concerned if you use this private email publicly and I am also not bound by your desire to keep your letter to me a private one. I will wait for your repentant response to determine if I need to make public your last letter to me so that others can read how you have treated me.

If you do not acknowledge your errors, then I don’t know what you expect us to do as Shepherds in this valley. We have a responsibility to watch out for the flock that God has entrusted to us. Please have a change of heart for the sake of Utah, the LDS community that needs to be reached, and the Pastors who labor so faithfully in the valley.

I will be sharing this information with my elders since I am accountable to them and they need to understand what has transpired with you.

Sincerely,

Cory Anderson

About the Author: 
Cory is the lead pastor of Shadow Mountain Church in West Jordan, Utah. He holds a B.A in Theology from Briercrest Bible College and a M.A in New Testament from Briercrest Biblical Seminary. Prior to launching Shadow Mountain Church, Cory served as an Associate/Youth Pastor for 7 years in Canada. He enjoys teaching the Word of God and providing answers to tough questions regarding theology and doctrine. He has published an article in Dialogue: A Journal of Mormon Thought entitled “Jude’s Use of the Pseudepigraphal Book of 1 Enoch” (Vol. 36, No.2, Summer 2003). He is married to Trina and has four children.

NOTES:
[1] On the afternoon of March 4th Pastor Anderson posted the following on Facebook:

“Hello everyone, I want to give you an update regarding my meeting with Shawn McCraney.

Things went well initially and then he started attacking me over teaching tithing and got in my face pointed at me called me to repent and became unbelievably obnoxious. He had people looking at us wondering what was going on. He went after this because his assessment of 10 of the biggest churches in the valley are all about money. He wanted to know where I was at. I told him that Christian people have a difference of opinion about this subject but I personally believe in tithing.

I don’t know what to say other than Shawn is an ungodly man. He made it clear that he will be talking about me on his show tonight.

I came to him and attempted to be full of grace and truth and love and treat him as a brother, and give him the benefit of the doubt regarding his misstatements about the doctrine of the Trinity.

When I spoke to him regarding what I perceived as ungodly character displayed on his show, he justified his behavior and sees nothing wrong with what he does. He acknowledged he is fleshly, and yet went on to act as if he did not need to repent of his behavior. He simply said that’s the way I Yamin God chooses to use me that way.

I am shocked!!!

My advice as a pastor: don’t have anything to do with Shawn McCraney. Stay away from him as he is very divisive and doesn’t care. Call him to repentance and that’s it.

He made it clear he is going to talk about me I his show as being a money grabber and a hypocrite.

In my departure I told him that I will be watching the show to see that he does the right thing and repents of his teaching and his behavior and he told me to shut up!

I wish I had the whole thing on video so you could see how hard I worked at being a gracious man with him and how he came out and attacked. However, if you’ve watched his show you know that he does that all the time.

Very sad.”
(source = https://www.facebook.com/groups/MormonInfo.org/permalink/10152296096122938/?stream_ref=2 )

[2] During the March 4th ” God Part 3″ Heart of the Matter broadcast at 59:50 a caller referred to the meeting that resulted in the Facebook post in note 1 above and the email exchange that ultimately lead to the above appeal from Pastor Anderson.

by “Enigma”
Introduction:
This article was originally posted on the ExMormon.org (aka “RfM) discussion board back in 2005 and quickly went viral. It’s the autobiographical account of a Born-in-the-Covenant Mormon who is forced to remain an active Mormon to maintain his marriage. This is an unfortunately common phenomenom – so common in fact, that the term that’s developed over time for Mormons in this situation is “Shadown Mormons”.   It is our hope that this article will impact and enlighten you in the same way that it has thousands of others to the pain and quiet despair that Shadow Mormons must endure. 

6a00e54f900c8e8833017d3bf4762a970c-800wi

ORIGINS
I was born into the church by parents whose lineage goes back to the founding of the LDS church. While they had their faults and mistakes, I was raised in a loving home with a very dedicated mother and father. They were wonderful examples to me of faith and endurance in trying circumstances and they tried every day to center their family’s life on the principles of the LDS Gospel.

I was born with a membrane disease in my lungs that nearly took my life at birth. My parents, extended family and several members of their local LDS congregation fasted and prayed many times on my behalf. My parents had already endured the devastation of losing their first-born son two days after his birth and they begged God not to take me. By virtue of the fact that I am writing this, I am there miracle baby. I was spared.

I went through all of the LDS Church rites of passage: Baptism at 8, priesthood at 12, president of my priesthood quorums, Seminary graduate/scripture mastery, mission at 19, and marriage at 23 and two beautiful daughters by the age of 28. By all accounts I was on the highway to heaven. I was the good son with the ideal family, budding successful career, faithful service in church callings, and extensive understanding of the LDS gospel.

SHOCK
In January of 1995 I prepare to go through the temple for the first time in preparation for my mission. I have been taught through the years that I would learn all that was necessary to gain my salvation by going through the temple. I believe it to be the pinnacle of true worship. I have expectations of learning great things through the covenants and true order of prayer as these parts of the temple have been quietly intimated to me through the years by my parents and teachers.

My parents, grandparents, various uncles and aunts and I meet at the Idaho Falls Idaho temple on a bright clear Saturday morning. I am a little nervous about the unknown but tremendously excited that I have reached this point in my life. I have one older sister who had made some serious mistakes and fallen away from the faith during her teen years. I am the first of my parents children to “make it” to the temple and it is the healing balm for their souls to see their oldest son “staying the course”.

“Let me take you now through my first experience in the temple”

I get my temple clothing packet from the rental counter. The first two whispering questions surface to my conscious mind…

“What is this clothing for?”

“Why are there moneychangers in the temple?”

“No matter” I rationalize, I am here to receive enlightenment and make covenants in the House of the Lord. I go with my father to a small room that serves as some kind of office. There, the temple president explains to me the sacred nature of the Garment and the need to wear it from this point on as a shield and a protection. I go through the Washing and Anointing and New Name ceremony without much concern. I accept these ordinances based on references in the bible regarding the washing and anointing of priests and the periodic assignment of new names to various biblical patriarchs in the Old Testament.

I proceeded to the waiting chapel to sit and meditate until the time of the next session. The time has arrived and the company of people assembled in the chapel is ushered into the creation room (the Idaho Falls Temple still has separate creation, garden, telestial and terrestrial rooms with the video and audio segments appropriate for those parts of the ceremony queued up in succession). I sit and wait.

washington-mormon-temple18The company is seated.

The lights grow dim.

I sit silently in the darkness…

This is the beginning of the end.

“You will be required to take upon yourselves sacred obligations, the violation of which will bring upon you the judgment of God. For God will not be mocked.”

I feel fear in the darkness.

“If any of you wish to withdraw rather than receive these covenants of your own free will and choice, you may now make it know by raising your hand.”

I look around in the darkness.

I see my family silhouetted in the darkness.

I feel fear in the darkness.

I remain seated in the darkness.

I witness the creation and go into the garden room. The fruit is eaten. The fall has commenced.

“Take some fig leaves and make you aprons. Father will see your nakedness. Quick! Hide!”

“Brothers and Sisters put on your aprons.”

I obey Satan.

I make my first covenant to obey God’s law and keep his commandments. I see the sisters bow their heads in submission to their husband’s. I am now ready to receive the first token of the Aaronic Priesthood with its accompanying name and sign.

What is a token?

What will I do with it?

I receive the first token: A secret handshake.

A secret handshake?

I make the sign. I make the covenant. “I, Jesse, solemnly covenant before God, Angels, and these witnesses at this altar, that I will never reveal the first token of the Aaronic Priesthood with its accompanying name and sign”

A secret combination?

All my life I have been taught from the Book of Mormon that secret signs, oaths and societies are from the devil. They are responsible for the destruction of civilizations and untold misery.

I have joined a secret society?

I am now a part of a secret combination?

I feel fear.

Adam and Eve are cast out of the garden. I go into the telestial room.

This is the entire Mormon Temple Endowment Ceremony (with movie) that is in every temple in the world except the Manti, Utah and Salt Lake City, Utah temples. (Those two temples have temple workers act out the endowment ceremony instead of showing a movie in those two temples.)

Michael Ballam playing Satan in the 1990 Temple Endowment Movie

Satan is looking at me.

“I have a word to say concerning these people. If they do not walk up to every covenant that they make at these altars in this temple today, the will be in my power”

I feel terror.

Satan is cast out. I receive more tokens and signs. I put on strange clothing.

I look at my father.

His face a mask of concentration, staring resolutely ahead.

I look at my mother.

Her face devoid of emotion, following by rote.

I look around at all the other patrons following en masse. All dressed in strange ceremonial clothing. All bow their heads and say yes.

I am in a cult.

My mind whispers quietly: “Please God no!”

“Each of you bow your head and say yes.”

The company chants in unison: “YES”

I am trapped.

My mind screams: “PLEASE DEAR GOD NO!”

“EACH OF YOU BOW YOUR HEAD AND SAY YES.”

I bow my head.

I say “Yes.”

“Raise both hands high above the head and while lowering the hands, repeating three times the words: O God, hear the words of my mouth”

Everyone raises their hands.

I raise my hands.

Everyone repeats the chant.

I repeat the chant.

The sound of many voices as one has a numbing effect.

I am no longer an individual.

The True order of prayer is introduced. I feel relief. Finally a prayer to sooth my tortured mind. We gather in a circle around the altar. This sisters veil their faces. We do not pray. We make the signs of all the tokens of the priesthood. We each take the hand of the sister to our left in the patriarchal grip, raise our left arms to the square, and rest them on the shoulder of the person to our left.

LDS_TempleThe officiator kneels.

He begins to pray.

“Those in the circle will repeat the words of the prayer”

We repeat the words of the officiator.

Our words are a monotone chant.

I am in a séance.

The sound of many voices as one has a numbing effect.

I am no longer an individual.

I feel my mind growing numb.

I obey.

I accept.

I pass through the veil after receiving the name of the second token of the Melchizedek Priesthood and go into the celestial room. Family congratulating me in hushed and reverent tones surrounds me. I sit for a moment to ponder.

I am in a cult.

Dear God what have I done?

I am in shock.

I have learned nothing.

I visit the temple repeatedly to gain more insight. None comes. I just accept it all as I have been taught to do and eventually the questions and doubts are silenced as the euphoria of accomplishment enshrouds me.

I made it.

I am one of the elite.

This is the beginning of the end.

UNANSWERED QUESTIONS
After my first time through the temple, I learn from my mother that the ordinances have been changed recently. I simply nod in acknowledgement of here statement, still too shocked to really respond to this revelation. Looking back, it was the perfect time to broach the subject, as I would not give it another thought for 10 years.

While on my mission I become aware of the existence of the Masonic order. I learn that Joseph Smith was a Mason. I learn of the similarities between the Masonic and Temple ceremonies. I learned that the temple endowment ceremony was introduced within two months of Joseph Smith’s induction into the Masonic Order. I learned that Joseph restored the endowment to its full purity from its ancient and corrupted Masonic origins. I am too indoctrinated as a missionary to even entertain a concern about the whole situation. I accept it all.

question-markIn my second year of college in 1999 a fellow student, upon learning that I was a Mormon confides in me that he used to be a Mormon but that he left because of the Book of Abraham. As I listen, he explains to me that is was nothing more than a common Egyptian funerary text and that Joseph Smith’s translation was completely false. He tells me how everybody told him to “read this or read that” writing written by various apologists to explain away the problem but none of it made any sense. He summarizes by saying that maybe he doesn’t have enough faith. He cannot reconcile the glaring inconsistency. My faith was unwavering. I feel pity for him.

By the end of 2004 I am a traditional believing married Mormon Father of two with a home in the northern Utah suburbs and a college degree completed. I am in the elder’s quorum presidency, working in my field of interest and life is good. Over the last few years, I have encountered and “resolved” to my satisfaction a multitude of evidences and questions that would shed doubt upon the divinity and authenticity of the church. I am a stalwart member. In October of 2004 I get a job offer within my company for a position at the corporate headquarters in Atlanta, Georgia. My wife and I prayerfully consider and accept the offer. This is the first big move for us. My wife’s father works at the Bountiful Utah temple and he and his wife are preparing to serve a mission. We sell our home during the Christmas season and move to a small suburb north of Atlanta in January 2005. We are now on our own.

Shortly after our move to Georgia, my wife relates to me a phone conversation she had with her parents (they call usually once a week) in which her father mentioned in passing that the Initiatory ordinance had been changed. The comment passes and the conversation continues. All is well.

All is not well.

Deep inside my mind, a thought emerges.

COLLAPSE
It keeps gnawing at me.

I can’t seem to shake it.

I’ll get over it.

I take the time one day to peruse the junk mail and run across an Oprah mail order book club list. I am browsing through the titles when I come across the title: “Leaving the Saints: How I Lost the Mormons and Found My Faith” by Martha Beck. I am intrigued and I read the brief description. I am always interested in why people leave the church if only to reinforce the various arguments I have constructed to bolster my faith. I do a search online at work and find that this is the daughter of Hugh Nibley, the most renowned church apologist. I read a few excerpts online”

There is a crack in the foundation of my fortress of faith.

The Book of Abraham is back.

For reasons I know not, I cannot ignore it this time.

I begin to read. I read stories online about why people leave the LDS church. I read for two months. I collect their stories. I laugh with them, cry with them, I sympathize with them.

I am now in violation of question number six in the temple recommend interview: “Do you affiliate with any group or individual whose teachings or practices are contrary to or oppose those accepted by The Church of Jesus Christ of Latter-day Saints, or do you sympathize with the precepts of any such group or individual?”

I bow my head and say yes.

HOPE
I begin to think.

I begin to question.

I begin to doubt.

I begin to learn.

I begin to awaken.

I spend every available break time at work reading on the Internet. I revisit all of my concerns with an objective point of view. The evidence is devastating. It has been here all along and I have refused to see it in the light of rational thought. I have forcefully refused to use the brain that God gave me for over 10 years. I drink from the fountains of knowledge like a man dying of thirst. I have never felt so liberated. I ask God if what I am doing is right. I feel an incredible sense of peace and love envelope me and I know in my heart and mind that what I am doing is right.

I am an individual!

I am alive!

I am free!

“Alone in a Crowd” by Dennis Wells

I am married to a devout Mormon woman and I have two daughters. I am in the elder’s quorum presidency. I am in a large Mormon family that, with only 2 exceptions, is all devout believers. I start to think again. We are on our own now. Family is thousands of miles away. I begin to hope. If I make the information passively available, my wife will listen to the voice of reason. I share my concern of the changing temple ordinances with her. She is shocked but tries to understand and agrees that I need to prayerfully study my concerns to get the answers that I am seeking. I bring “By His Own Hand Upon Papyrus” by Charles Larson home to casually read.

I am reading more and more each day. Finding a special thrill in entertaining serious questions and using my reason and intellect along with inspiration to find the truth. I am learning to love absolute truth without loyalty to any organization. It has truly set me free. I can question anything! I can reach my own carefully thought out conclusions! No information is off limits! I can truly exercise my mind! It is incredibly intoxicating.

I know the truth now.

The Mormon Church is a man-made institution.

It has no claim to exclusive authority.

I know.

I am so happy.

By this time I have stopped paying tithing. I am getting a better handle on the family finances as a result. I am cultivating a more tolerant and loving worldview. I am less judgmental. I no longer view life through the confining prism of Mormonism.

The freedom is intoxicating.

I don’t tell my wife.

This is my fatal mistake.

Thursday, July 28th, 2005: we come to an emotional confrontation that lasts until four o’clock in the morning. Because I now hold the church in suspect, my wife tells me that our marriage is based on a lie. She tells me that she wishes that our children had never been born. She tells me that she does not want her daughters raised in a home with an unbeliever.

I read the writing on the wall.

TRAPPED
Friday, July 29th, 2005: I come home from work and my wife tells me she has come to some conclusions. We sit and talk. She has read “By His Own Hand Upon Papyrus”. She tells me that the truth is anti-Mormon. She has thrown away the book. She tells me that Satan is tempting me with the facts. She tells me her testimony is unshakable. She tells me that in order for her to support me in my journey, I must do things her way. I must study only the scriptures and approved church scripture study guides alone and with her. She tells me I must put aside the facts and the truth for now. If at the end I still feel that the church is not true, she does not know what she will do. She may go into therapy. She may leave me. She may take my children away. She has called her parents and my parents while I am at work. They have all agreed to open their homes to her immediately if necessary. She tells me that my parents are prepared to come to my home this weekend and if necessary, she will go back with them. She has set an appointment with the bishop for Sunday morning.

I am trapped.

DECISION
Saturday, July 30, 2005 its midnight: I cannot sleep. I go to the downstairs living room. I lay on the couch. I talk with God. I know the truth now. I love my family more than life itself. I would rather die than lose my children.

Truth is irrelevant.

Truth must be ignored once again.

Facts must be buried once again.

Freedom must be surrendered once again.

dying-church-1I put on the blindfold.

I put on the shackles.

I am a voluntary prisoner in my own mind.

I commit intellectual suicide tonight.

I commit spiritual suicide tonight.

I do this willingly, fully aware of the consequences, for the rest of my life.

Freedom and reason are buried under the crushing weight of the foundation of my prison.

I cry tonight.

My soul dies tonight.

I go to the bishop Sunday morning. I say what is necessary. I will conform. I talk to my parents that night. I will conform. Because I love my family more than life itself I will conform. This is the legacy of Mormonism: conformity. I voluntarily submit myself to the horrifically comforting mental conditioning once again. I close forever the covers of enlightening literature. I will read and understand only what is approved.

It is so easy.

It is so simple.

Yes.

I understand.

I bow my head and say yes.

But…

Buried in the recesses of my conscience, there will always be a bright spark of pure truth.

Lingering.

I know.

REMEMBER US!
To those of you on the outside reading this, I beg you, please do not forget us. Please remember the hundreds of thousands of unique, special, beautiful individuals that are currently serving life sentences in the prison of Mormonism. Please do not cease to pray; to whatever God you serve, for our deliverance. Some of us have no hope for redemption or liberation. For the greater good, we willingly sacrifice our souls upon the altar of conformity and orthodoxy. Our pain is real. Our sentence is absolute.

I will always hold out hope that one day, perhaps within my lifetime though not likely, that pure truth will prevail. I hope someday that the desire to understand the truth at all costs will override the desire to maintain tradition and conformity. Until that day I will try to find some grain of happiness somewhere, anywhere, in the spiritual abyss that I have willingly entered into.

I bid farewell to progress.

I bid farewell to truth.

I bid farewell to reason.

I bid farewell to freedom.

photo credit: Talena Sanders http://talenasanders.com/home.htmlTo those of you on the outside, I thank you. I thank you for your courage. I thank you for your wisdom and insight. I thank you for your compassion and understanding. I thank you for your stories. I thank you for showing me the truth and allowing me to bask in its warmth, even if for a small moment. I love you all. I hope that truth will ultimately prevail. I hope that you and I will live to see it.

Until that time, I go, quietly, shackled and blinded once more into the prison that awaits me. I bid you all farewell.

Remember me.

Remember us.

I feel myself submerge once again into the group.

I feel the darkness close around my mind.

Strange.

It feels so comfortable.

So familiar.

It doesn’t hurt very much anymore.

I feel my identity slipping quietly away.

I am no longer and individual.

I bow my head and say yes.

Postscript: 
A few years after this article was published, an award winning documentary on the plight of Shadow Mormons entitled, “Under the Shadow of the Temple” was released.  This documentary acts as an excellent companion piece to this article.  We give it our highest recommendation. 

InTheShadowOfTheTemple

Click on image to see trailer

(NOTE: you can read Enigma’s original RfM post here: http://www.exmormon.org/mormon/mormon413.htm )

by Fred W. Anson

“Even when you lose you’re still the winner
At least you’ve got the makin’s of a song”
Waylon Jennings & Willy Nelson
[1]

Luther posting the 95-Theses onto the door of Wittenberg Castle Chapel (circa 1517)

Sit back, relax, and let me tell you a little story . . .
THE STORY
On the last two Reformation Days[2] I have released a list of 95-Theses very loosely based on Martin Luther’s which offers some concerns and grievances that I and a random collection of active Mormons, inactive Mormons, former Mormons, and never Mormons see in the current Church of Jesus Christ of Latter-day Saints (LdS Church). This began as and has always been a group effort, it has never been a solo act. Rather, it’s the result of many, many, many kind and generous collaborators (many whom are, no doubt, reading this article) however, inevitably – and no matter how much I stress this fact – both the praise and the blame for the published piece tends to be directed solely at me.   Please don’t understand me, there’s no harm, no foul here – after all I did willingly, and deliberately sign up for this gig!

The response to this list is always been interesting but this year it was particularly so, leaving me with the fine “makin’s of a song,” or more precisely, a mighty fine Mormon Studies case study.

Generally speaking, this year the feedback was positive and affirming with very little “push back” from faithful Mormons or suggestions for improvement from disaffected and former Mormons – which was the case last year.  So there’s not much to report there except that it was unexpected.

Rather, the big surprise came in the closed “Mormon Stories” Facebook group the day after I posted the standard promotional blurb (“With hope and prayer that we will see true reform by this time next year . . .”) with a link to the article. Again, for the most part the responses there were pretty much in line with what I was seeing elsewhere with the exception of a clarification on why I use the term “LdS Church” rather than “LDS Church”[3] and a lengthy discussion with one group member on how Mormon leaders and members tend to engage in eisegesis[4] when they interpret holy writ, history, science, and life in general. It’s a complex subject, and I think an interesting one, so I was happy to try to satisfy her interest in the subject.

Then, the next day, I received this private Facebook message from Mormon Stories founder and board administrator John Dehlin:[5]
“Fred – I’m getting lots of complaints about your participation on the MS board. I don’t mean to offend, but I feel like it might not be a good fit. It feels to many like your intent really is to lead people out of the church (whether that is your intent or not…that’s how it comes across). And that’s just not what this forum is about. Do you mind if we part ways? There are LOTS of forums out there….I feel like your engagement in this forum is driving away many of the people that I’m trying to include/reach.

Now, before I go any further I should probably explain that I’ve always felt I had a good understanding of the Mormon Stories mission. After all, it’s clearly outlined on their website starting with this summary statement, “Mormon Stories is a nonprofit organization that seeks to create online and in-person environments that allow for authentic self-expression and the open discussion of Mormonism.” It then proceeds to expand and describe in further detail the purpose and intention of the organization in some detail including, “… we endeavor to ensure that the projects we undertake 1) support individuals in Mormon-related faith crises, 2) save marriages, 3) heal families, and 4) celebrate, challenge, and advance Mormon culture in healthy ways.”[6]

Some thoughts immediately occur at this point:
1) Nowhere in their mission statement was I able to find a clause about how a tenet of the Mormon Stories mission is to help people stay in the LdS Church.

2) The declaration read before the August 12th, 2011 Mormon Stories event honoring D. Michael Quinn[7] explicitly affirmed the right to self identify as “Mormon” regardless of one’s state of membership in the LdS Church, again affirming the idea that Mormon Stories isn’t a membership retention organization.

3) I have always been sensitive to the fine line that John Dehlin walks in trying to help Mormons come to grips with true Mormon History and the issues in the LdS Church in a productive way. He takes “hits” from all sides that, frankly, I have frequently thought unjust, unfair, and unduly harsh.

4) Based on the rhetoric that John Dehlin has regularly used publicly, I had always thought that the Mormon Stories agenda included lobbying internally and externally for reform in the LdS Church. Personally, I had always thought of John Dehlin as an ally not an adversary.

4) The article in question was, to my way of thinking, very much presented and aligned with Mormon Stories stated intention to “challenge, and advance Mormon culture in healthy ways.”

So I immediately responded with the following, “Sorry about that is there something I can do to rectify the situation?”

I then attempted to enter the Facebook Mormon Stories discussion board only to find that my membership in the group had been revoked – in the vernacular, I had been banned. I then received notification from a friend who was still a member of the group that the following had been newly posted at the tail end of the aforementioned thread discussing the Reformation Day article:

Ms. D
“By the way, folks, I just want to point out to you that Fred W. Anston (sic) is NOT , and never has been a Mormon-LDS, LdS, or anything like that. You might want to keeep (sic) that in mind when considering his comments, his motives, his empathy and friendship. He does NOT know what it is like to be LDS, just so you know that, in case it makes a difference to you.”

So I contacted John Dehlin and asked him to remove the comment – which he did. My request to John was worded as follows:
“This is, quite simply, an ad-hominem AND a not too subtle attempt at character assassination.

I think that you and I can agree that this is inappropriate. Frankly, whether I’ve ever been LdS or not is irrelevant. Further, Ms. D doesn’t know my full background, my motives, or anything else about me. If she bumped into me at the supermarket tomorrow she might not even know it was me.

This is, quite simply, inappropriate.”

I was then contacted again, by a friend who was still in the group. That person provided me with the following discussion which immediately followed after John Dehlin deleted the aforementioned Ms. D’s comment:
Mr. P
“You can still have a Mormon Story without having been a member.”

Ms. H
“how?”

Ms. D
“So, as I was saying, Fred W. Anson is not, nor has he ever been a Mormon or LDS, or LdS or anything like that. You might want to keep that in mind when you read his comments, about how much he empathizes with you, understands you, is your friend, etc. He does NOT understand what it is like to be a member because he never has been one. He takes great care to conceal that fact–have you ever seen him reveal his status here? No, of course not. Not only that, but he avoids answering the direction question put to him in this thread above. Not only that, but he deleted my earlier, briefer comment in which I said that Fred W. Anson is not and never was Mormon. Let’s see if he takes this one down, too.[8]

Fred Ason (sic) is totally agenda driven , and his agenda is to fight against the Mormon Church and to dissuade people from the CHurch (sic). He takes umbridge (sic) at being called anti Mormon, and calls himself a scholar. Yet he does not act like a scholar. An example of a non Mormon scholar on Mormonism is Jan Shipps, a professor, and former president of the Mormon History Association. I don’t recall her tearing down the CHurch.(sic) Scholars STUDY things, they don’t wage war on things.”[9]

Ms. H
“thank you Ms. D…lets see how long before your comment disapears (sic) again.”

Mr. MH
“Another interesting conversation! Wow! I think Ms. D, Fred said NeverMO. I think that means he’s not a Mormon? He talks like a person who studies religion not a person who is religious. I think there is much difference. I read all of these posts and him and Ms. M, and he studies a lot, and posts a lot, but he does not have the spirit of Mormonism. Just sayin’…”

Ms. D
“OK, I went back and read everything more carefully, and I see where he mentions the Never Mo. my bad; missed it the first time. He is very cagey about what he reveals and when he reveals it. He studies a lot, yes, but with only one purpose in mind, to bolster his claims about what is wrong with the Mormon Church. That is not the way a scholar operates; a scholar studies to understand, and is objective and not emotional about the subject.

Fred uses a lot of fawning comments to garner trust. He uses false modesty and flattery. But his writing give me the impression of someone who is not what he says he is, but rather someone who is a narcissistic syncophant (sic).”

So I contacted John Dehlin via private message again and the following conversation ensued:

Fred W. Anson
“John, if you would please deal with the continuing vitriol from Ms. D I would appreciate it. But, of course I only say this because I am apparently a brown nosing, self-absorbed, self-loving Narcissistic Sycophant. Well now I know – my self awareness has chinked [up] a notch!

And, of course, the person who deleted her prior litany of ad-hominems wasn’t I – if you would clear that up I would appreciate that too.”

John Dehlin
“Thanks, Fred. Sorry things didn’t work out.”

Fred W. Anson
“Me too John. I really loved your group. Be well.”

And that was that. In the end , it just left me wonderin’, to paraphrase from one of my Country Western music heroes, “Did ol’ Luther really do it thisa way?”

FROM STORY TO CASE STUDY …
There’s a lot here isn’t there? In the end, this story makes a fascinating case study – it is, to use a tired cliche, quite revealing.

For a start, could someone explain to me why someone who’s just compiled and published a paper lobbying for internal reform of the LdS Church would being trying to push everyone out of it? If we assume that’s my goal and “hidden agenda” then it’s flawed because in the end there won’t be anyone left in the organization to reform it. I’d like to believe that I’m just not that stupid.

Rather, I would suggest, there seems to be a perception within Mormon Culture that criticism – and it seems ANY criticism – is a cry for an exodus from the organization.  To me, this mindset belies the deeply seeded propensity within Mormon Culture to bifurcate: That is, either you’re good or you’re evil; either you’re faithful or you’re an “Anti”; either you’re all in you’re all out. Though, thankfully there are exceptions, it seems like the typical Latter-day simply can not fathom the concept of a nuanced stance, loyal opposition, a full, free talk, and/or good willed investigation and criticism by outsiders. As journalists Richard J. and Joan Ostling observe:

“Such [scrutiny, analysis, commentary, and criticism by outsiders] is the give-and-take of a free and freewheeling society. The thin-skinned and image-conscious Mormons can still display immature, isolationist, and defensive reactions to outsiders, perhaps because there is no substantive debate and no “loyal opposition” within their kingdom. With some, it almost seems that the wilderness is yet untamed, the federal “polyg” police are on the prowl, and the Illinois lynch mob is oiling muskets and preparing to raid Carthage Jail. All too often Saints use the label “anti-Mormon” as a tactic to forestall serious discussion.

Nor are the Mormons alone in facing cultural despisers. Catholics put up with continual insults without complaint (except from the Catholic League). And the Protestant Evangelicals, who are not organized enough to create their own anti-defamation league, have had to endure the Scopes trial and Inherit the Wind, Sinclair Lewis’s Elmer Gantry, a recent onslaught of books claiming they seek to destroy American democracy in favor of “theocracy,” and the crude stereotypes in the latest made-for-TV movie.”[11]

And this author found it curious that Ms. D claims to be familiar with my work yet shows such incredible ignorance of it. For example, I have publicly and clearly stated my stance in regard to the Mormon Church on numerous occasions in my work – simply put it’s “Reformation not Destruction”. Or if you prefer the long version:

“I see some good things in the LdS Church and I see even more in Mormon Culture. There’s also much – particularly in the former – that, in my opinion, is really, really bad and needs to change. Never-the-less I’m just crazy enough to believe that there must be a way to keep the good and jettison the bad. After all isn’t that what happened to the Worldwide Church of God?

However, to get there from here the Church of Jesus Christ of Latter-day Saints, from my perspective, must reform. And THAT, at least for me, is still a work in progress. That’s to say, it’s a work in progress for me because while I think I have an idea as to what end state might look like, I know that I’m not alone in this vision and I’m find the ideas and thoughts of others often more interesting than my own – hence the need for ongoing dialog.”[12]

Further, another interesting irony is that Ms. D both demonstrated and validated several of the grievances that were made in the offending document in question. Specifically:

#3) It [the LdS Church] villainizes critics – even constructive critics – both within and without its ranks.

#37) Its leaders and members use ad-hominems, insults, slurs, derogatories, labeling, and character assassination in their dealings with critics and apostates and then deny that they do so – often going so far as to claim that those who call them on this behavior are persecuting them.

#87) It hypocritically defines polemic arguments as “persecution” and then engages in polemics with its critics.[13]

What seems to be lost on most Mormons is that even if you successfully discredit  the messenger it still doesn’t discredit either their message or the evidence presented in support of that message.  Ultimately ad-hominem arguments in any form are logically fallacious because they relate to the opponent’s person and/or character – neither of which have  anything to do with the logical merit of the opponent’s argument.[14] That is, even if 100% of the claims about your debating opponent’s person and/or character are true, in the end logic, reason, and evidence is what produces rational, cogent argument not personality, credentials, or character.

For example, Secretary of State, Henry Kissinger‘s labeling of Daniel Ellsberg, “The most dangerous man in America” as well as President Richard Nixon‘s labeling him a traitor didn’t make the Pentagon Papers any less true. In fact, they still would have been just as true if the Nixon Administration had successfully produced evidence that Ellsberg was mentally unstable – or even completely insane.  In the end such ad-hominem attacks said more about Mr. Nixon and his staff than they did about Mr. Ellsberg didn’t they?

In a similar vein, to assert that someone is a Narcissistic Sycophant and launching into a campaign of character assassination while utterly ignoring their evidence and arguments says far more about the ad-hominemer than the ad-hominee doesn’t it?

Please don’t misunderstand me – I would be the last to deny some narcissistic tendencies, I’m human and some degree of narcissism is normal and healthy. However, I would hope that mine is in the healthy range and not a clinical “disorder” such as Narcissism Personality Disorder (aka “NPD”).[15] But better safe than sorry so I “reality checked” with my accountability partners, (which includes a credentialed Mental Health Professional), and was assured that if narcissism were electricity I might power a light bulb (in the healthy range) but I wouldn’t power a marque (definitely not in the healthy range).

Further, and you can trust me on this one folks, if you want to have your ego kicked around and run over like a can in the street just get into Mormon Studies – it’s guaranteed to keep you humble!  Most of the Mormon Studies Scholars I know are humble, down-to-earth, folks not pathologists with an inner NPD fire underscoring their work.

As for the equally telling assertion that I engage in sycophancy[16] in support of my alleged pathological narcissism.  In response, I would simply point to my body of work: Tell me, does a sycophant compile a body of work that agitates, provokes, and challenges the status quo? Rather, my mentors have consistently encouraged me to use more tact as well as a kinder, gentler approach with those I’m trying to reach.  I am painfully aware that my default style is to shoot first and ask questions later. Therefore, I’m doing my best to listen more, talk less, and when I do talk be kinder and gentler in my demeanor and choice of words. Perhaps it’s this conscious – probably clumsy – effort to be a better man that she mistakenly perceived as sycophancy.

And if more evidence is required for my defense, when I reality checked this with my wife she howled with laughter – nearly fell out of bed in fact – because she’s seen me “in action” both online and in person (it came  at the end of a hard day  for her so she’d like to thank my accuser for the good laugh by the way – it was sorely needed)

Narcissistic Sycophant? Sorry, but my case apparently the answer is, “No.”

And adding to the growing list of comedic ironies is that very behavior she’s accusing me of is the diagnosis that Latter Day Saint forensic health professionals (Robert Anderson, C. Jess Groesbeck, and William Morain, M.D.) and historians (Fawn Brodie topping the long list) have stamped on Joseph Smith, Jr.’s file.[17] Further, there’s a difference between being civil, kind and respectful, as I believe I was on the Mormon Stories discussion board – and manipulating people through, as the ad-hominemer put it so well, “fawning comments to garner trust … false modesty and flattery” which the historical record demonstrates Joseph Smith did so adroitly throughout his life.

So I would suspect that the dynamic that’s really in play here is psychological projection.[18] Indeed, she has the right diagnosis but the wrong patient.

… TO PRACTICAL APPLICATION
In the end this story really makes me wonder just what is going with Mormon Stories. As previously stated, I’ve always had the utmost respect for John Dehlin’s work. I have always felt that he’s reasonable and has a sense of justice and equity.

However, by first banning me from the group and then leaving a litany of derogatory, inflammatory personal attacks on me, my motives, and my character (after I’d specifically asked for their removal no less) was the cyber-equivalent of handcuffing me and then walking away while I was beat up. This isn’t just “bad form” it’s unjust and unfair.

This is even more telling when you consider that Ms. D didn’t post in the thread before Mr. Dehlin banned me from the Mormon Stories Facebook group – her sole purpose in posting, therefore, was clearly to character assassinate me thereby, in her mind, discrediting my work simply because she disagreed with it.  This is hardly a mature, rational approach to public disagreement but sadly these days it’s common.

Further, I find Mr. Dehlin’s behavior particularly puzzling given what transpired earlier this year in June:
“In 1998, FARMS was brought into BYU under the umbrella of the Maxwell Institute, and the Mormon Studies Review came with it. Review writers responded to critics’ allegations by dissecting their arguments — and motives — sometimes writing scathing and often personal attacks on those who challenged LDS origins. It was, they believed, the essence of apologetics.

The tipping point against that approach may have been a 100-page article about John Dehlin, a church member in Logan who launched Mormon Stories, which welcomes those who question aspects of LDS history, practice and theology. Dehlin’s group has published articles about reasons Mormons leave the fold and research on gay members, among other topics.

After hearing about the piece, Dehlin called an LDS general authority who was a personal friend. Eventually, Maxwell Institute Director Gerald Bradford pulled the article from the journal, leaving a giant hole and putting it behind in its publishing schedule.

‘I have had enough conversations with general authorities to know,” Dehlin said this week, “that they don’t view ad hominem attacks as a constructive way to do apologetics.'”[19]

So is it reasonable to now conclude that while Mr. Dehlin feels that ad-hominem attacks aren’t appropriate or constructive when he’s the target of such attacks, that’s not the case for others?

Cases in point:  In June Daniel C. Peterson was terminated from his position at Maxwell amidst a chorus of ad-hominems from the Mormon Stories community.  Then in November I was terminated from the Mormon Stories Facebook group as ad-hominems flowed. In both cases some hand wringing and regret was expressed by Mr. Dehlin but the end result was the same – as they say, “Actions speak louder than words.”

Further, a consensus is building that the tone, nature, and content of Mormon Stories after the Daniel C. Peterson firing became noticeably less critical and more and more an advocate for the LdS Church. More and more critical voices it seems are being pruned from all things Mormon Stories and being replaced with those who skew toward a conciliatory, occasionally even apologetic stance. Nothing has been said but this trend has been noted by many.  Simply put, Mormon Stories “ain’t what it used to be” and even seems to drifting further and further away from it’s mission statement.

For me, this is disappointing. Like so many others I have trusted, liked, and respected the Mormon Stories founder, and I have supported Mormon Stories to the best of my ability (including financially I might add), and defended both against critics from all sides. Now I find that I must reconsider that stance as I have discovered the hard way that perhaps my trust and support was misguided.

For myself and others who watched this story unfold the final take away seems to be: “Well now we know what we’re really dealing with”

Further, and in a similar vein, the final lesson learned here seems to be just how incredibly elitist and exclusive Mormon Culture can be. Let’s consider a few more of the statements that were made in the thread:

“Fred W. Anston (sic) is NOT , and never has been a Mormon-LDS, LdS, or anything like that. You might want to keeep (sic) that in mind when considering his comments, his motives, his empathy and friendship.”

Depersonalizing that and taking it at face value, I take that to mean that someone who’s never been a Latter-day Saint can’t possibly be knowledgeable about and/or trusted to have a legitimate perspective about Mormon Culture. The contemporary LdS mindset still seems to be, as the Ostlings said so well in Mormon America, “the wilderness is yet untamed, the federal “polyg” police are on the prowl, and the Illinois lynch mob is oiling muskets and preparing to raid Carthage Jail.”  The idea that outsiders could be watching, hoping, praying, and lobbying for positive reform in the LdS Church seems to be lost on some Mormons.

Further, I’ve seen similar but even more vitriolic language used by true believing Mormons to describe both former and active members that publicly express their criticism of the institution – so it seems to be that having a reasonable understanding of the LdS Church and it’s resulting culture isn’t the real issue here.[20] Rather, I think, that what’s being demonstrated here is Anson’s long held view of how many Mormons practically define “Anti-Mormon,” which is: “I’m upset because I don’t like what you’re saying so you MUST be an Anti-Mormon!”[21]

The next assertion is even more telling: “He does NOT know what it is like to be LDS.” Though Mormons don’t like hearing it the former members of other Mind Control Cults who educate themselves on the LdS Church typically react with an, “I can’t believe it – the Mormon Church is just like only with different words, leaders, and sacred books!”[22] In fact, every cultist is utterly and completely convinced that there has never – in the entire history of the world – been a group like theirs, never will be, and only insiders can truly understand and appreciate that fact. However, this type of exclusivist, insular, myopic thinking, we’re told by experts is one of the biggest indicators that a group is cult.

And this was certainly true in my case. I was a member of a Mind Control Cult from 1976-1989[23] and to this day it stuns me how much like the LdS Church we were. And the more Mormon History I read, the more similarities I see in the developmental paths of our group and the LdS Church – it is simply amazing. And yes, I thought that both my group and my experience in that group was utterly and completely unique in world history. So in the end, no, I can’t say that I know EXACTLY what it’s like to be a Latter-day Saint, but yes, I can certainly empathize and relate based on my experience in a group that was so similar that at times it seems like I was really in the LdS Church by another name.

And I’m reminded of how when I was exiting my group in I frequently used the defense mechanism know as “Ugly Sister Syndrome” in which I critiqued, criticized, condemned, even mocked my “ugly sister” but if you – someone who had never been a member – did I would do a “18o” come to her defense, and attack you instead.  Perhaps that was one of the dynamics in play here – after all some of the critical commentary by current and former Latter-day Saints in the closed Mormon Stories Facebook group that I saw while I was still a member was absolutely brutal – far, far, far more extreme than any rhetoric that I’ve ever used.

Perhaps this explains the commonly observed phenomenon of Jack, Ex, New Order, and Atheist LdS Church members who will passionately and bluntly criticize LdS leaders, the organization, policies, culture – even their own families – endlessly but turn around and defend them with the same level of passion if an “outsider” does.

Further, and in support of my case, I would ask those in Mormon Culture to consider what one Ex-Mormon observed: “Mr. IT [my alias on PostMormon.org] did something even more remarkable. He is a nevermo with Mo relatives. He went directly from unaffiliated to apostate without experiencing all the pain and surreal experience of being a member.”[24] And since I’m nothing special I would suggest that what’s true for me may be true of other “NeverMo’s” too.

That’s why I find the objection that someone who has never been a member of the Mormon Church couldn’t possibly have a “Mormon Story” closed minded and elitist to the extreme. The final comment in the thread (as of the time of writing that is) said it so well that I will simply echo and endorse it as, in a nutshell, it describes my Mormon Story:

Mr. P
Ms. H, Nevermos have Mormon Stories too. They may have family or close friends that are Mormon and it can affect their lives deeply. Others may have investigated with a close encounter to baptism.

Yes friends it’s true, NeverMo’s have their own Mormon Stories and if you doubt me just start at the top of this article and read to the bottom. And, yep, in the end and yessiree, I reckon ol’ Luther really did do it thisa way!

Martin Luther at The Diet of Worms (circa 1521)

NOTES
[1] Lyrics from the chorus of “The Makin’s of a Song” by Jennings, Seals, Barnes, Nelson as recorded on the album “Clean Shirt” by Waylon Jennings & Willy Nelson.

[2] Reformation Day is October 31st of each year. See http://en.wikipedia.org/wiki/Reformation_Day

[3] The Church of Jesus Christ of Latter Day Saints (aka, “LDS Church”) is the name of the Strangite Church (see http://www.strangite.org ). The Church of Jesus Christ of Latter-day Saints (aka “LdS Church”) is the official name of the Brighamite church (see http://en.wikipedia.org/wiki/The_Church_of_Jesus_Christ_of_Latter-day_Saints ) that was being addressed in the article. To not honor this distinction would have been a incongruent contraction with #93 on the list which says:

“93) It fails to recognize the over sixty (60) active Latter Day Saint movement denominations (aka “splinter groups”) while hypocritically condemning the denominationalism of Christianity as a proof of apostasy and lack of divine legitimacy. This hypocrisy is even more pronounced when one considers that over the 180+ year history of the LDS movement there have been over 200 Latter Day Saint denominations in total with new ones forming at a rate will be eventually far exceed and out pace the total number of Christian denominations.”

[4] “Eisegesis (from Greek εἰς “into” as opposed to exegesis from ἐξηγεῖσθαι “to lead out”) is the process of interpreting a text or portion of text in such a way that it introduces one’s own presuppositions, agendas, and/or biases into and onto the text. The act is often used to “prove” a pre-held point of concern to the reader and to provide him or her with confirmation bias in accordance with his or her pre-held agenda.”
http://en.wikipedia.org/wiki/Eisegesis (retrieved 2012-11-05)

[5] Should anyone object to the disclosing of private messages in response to public ad-hominems I would simply point to John Dehlin’s disclosure of private messages in response to the threat of public ad-hominems that were to be published in a The Maxwell Institute publication:

Grindael, “Of Mice And Egos”, Mormon Musings, July 20, 2012
http://mormonitemusings.com/tag/john-dehlin/ (retrieved 2012-11-05)

MormonStories, “Greg Smith, Dan Peterson, John Dehlin, & Lou”, Mormon Dialogue, thread started May 10, 2012; private emails are disclosed by John Dehlin and others throughout the entire 29 page discussion thread.
http://www.mormondialogue.org/topic/57768-greg-smith-dan-peterson-john-dehlin-lou/page__st__40 (retrieved 2012-11-05)

[6] Mormon Stories Podcast About page: http://mormonstories.org/about (retreived 2012-11-03)

[7] John Dehlin, “285-287: D. Michael Quinn – 21st Century Mormon Enigma”; Mormon Stories Podcast, September 17, 2011
http://mormonstories.org/register-now-an-evening-with-d-michael-quinn-august-12th-2011 (retreived 2012-11-03)

[8] She is, of course, referring to the post that John Dehlin deleted at my request. Since I wasn’t a Administrator of the group I couldn’t have deleted her post. I find this projection of a  power onto me that I have never possessed – and never will possess – to be telling.

[9] By the way, I addressed this argument in “Falsely Accused: My Life As An ‘Anti’”, Mormon Expression Blogs, July 11, 2011; http://mormonexpression.com/blogs/2011/07/11/falsely-accused-my-life-as-an-anti (retrieved 2012-11-04)

[10] Here’s an example of Ms. D’s continuing character assassination campaign that was posted on November 6th in another discussion thread in the closed Mormon Stories Facebook page:
“Yeah, here in Oklahoma people like to tell us what we believe. It’s the southern Baptist/Evangelical thing–their preacher preaches against Mormons in Church and tell them what Mormons believe, what the Book of Mormon is about, etc. They even have some people who specialize in “Mormonism” who do it like full-tme (sic) (like that Fred Anson guy–I never understood what he gets out of “studying” Mormonism all the time and trying to convince people to get out of the church. I don’t miss him one bit). Anyway, my kids grew up with this all the time in school. But yeah, you can sometimes see where they actually have some stuff “right”, but usually a bit distorted or out of context, so it sounds even wierder. (sic)”

I found this particularly amusing since: a) I’ve never been Baptist – and if I have a choice in the matter I never will be; b) Like most in Mormon Studies, I don’t do it full time – it’s solely an avocation; c) My objective isn’t, and never has been, “to convince people to get out of the [LdS] church.”  I have made very clear in my body of work – more on this later.

And, to this author, it’s amusing that Ms. D starts her argument complaining about those who “shoot first and ask questions later” while she is in fact engaging in the very behavior that she’s so incensed about. I have advised many a ranting Mormon flamer to “ask not tell” but I’ve noticed common sense and practical wisdom tend to fall on deaf ears once someone has been labeled an “Anti” by a Mormon – after all, sociologists tell us that facts, respect, and civility are secondary once the other party is psychologically labeled “enemy”.

[11] Richard and Joan Ostling, “Mormon America, Revised Edition”, position 310.7/1158 Kindle edition

[12] Op Cit, Fred W. Anson, “Falsely Accused: My Life As An ‘Anti’”

[13] “What’s Wrong With The Mormon Church?” (2012 edition)
https://beggarsbread.org/2012/10/31/whats-wrong-with-the-mormon-church-2012-edition
(retrieved 2012-11-07)

[14] “Abusive ad hominem (also called personal abuse or personal attacks) usually involves insulting or belittling one’s opponents in order to attack their claims or invalidate their arguments, but can also involve pointing out true character flaws or actions that are irrelevant to the opponent’s argument. This is logically fallacious because it relates to the opponent’s personal character, which has nothing to do with the logical merit of the opponent’s argument, whereas mere verbal abuse in the absence of an argument is not ad hominem nor any kind of logical fallacy.”
http://en.wikipedia.org/wiki/Ad_hominem (retrieved 2012-11-16)

[15] For a primer on Narcissist Personality Disorder please see the following U.S. National Library of Medicine  article: http://www.ncbi.nlm.nih.gov/pubmedhealth/PMH0001930  (retrieved 2012-11-07)

[16]  The definition of “sycophant” or “sycophancy” with links to other resources regarding sycophantic behavior can be found here: http://dictionary.reference.com/browse/sycophant  (retrieved 2012-11-07)

In this context Ms. D is referring to sycophancy as a psychological supply system for narcissism.  The relationship between the behaviors is discussed here:  http://en.wikipedia.org/wiki/Narcissistic_supply (retrieved 2012-11-23)

[17] Those interested in a short primer on the case for Joseph Smith’s NPD should consider Appendix A  below.

[18] Psychological projection or projection bias (including Freudian Projection) is the unconscious act of denial of a person’s own attributes, thoughts, and emotions, which are then ascribed to the outside world, such as to the weather, a tool, or to other people. Thus, it involves imagining or projecting that others have those feelings.

Projection is considered one of the most profound and subtle of human psychological processes, and extremely difficult to work with, because by its nature it is hidden. It is the fundamental mechanism by which we keep ourselves uninformed about ourselves. Humor has great value in any attempt to work with projection, because humor presents a forgiving posture and thereby removes the threatening nature of any inquiry into the truth.”
http://en.wikipedia.org/wiki/Psychological_projection  (retrieved 2012-11-07)

[19] Peggy Fletcher-Stack, “Shake-up hits BYU’s Mormon studies institute”, The Salt Lake City Tribune, June 26, 2012; http://www.sltrib.com/sltrib/utes/54358137-78/mormon-institute-peterson-studies.html.csp (retrieved 2012-11-04)

[20] Op Cit, Fred W. Anson, “Falsely Accused: My Life As An ‘Anti’”; the list of “Anti-Mormons” so described even includes former LdS President, Gordon B. Hinckley – believe it or not!

[21] Ibid. Please note that I expanded on this further in my article, “Can A Mind Control Cult Reform Itself?” ( http://mormonexpression.com/blogs/2011/10/20/can-a-mind-control-cult-reform-itself )

[22] Please consider the following:

Anonymous, “Scientology-Lite”; Mormon Expression, February 19, 2011
http://mormonexpression.com/blogs/2011/02/19/scientology-lite (retrieved 2012-11-05)

John Larsen and “Joe”; “Episode 80: Leaving the Jehovah’s Witnesses”, September 14, 2010
http://mormonexpression.com/2010/09/14/80-leaving-jehovah-witnesses (retrieved 2012-11-05)

“Teddy”, “My Former Cult (World Wide Church of God)”, Sam Harris Forum, May 25, 2007
http://www.samharris.org/forum/viewthread/6839 (retrieved 2012-11-05)

[23] I’ve written two articles that reference my experiences in the Mind Control Cult known as “The Shepherding Movement” thus far:

Fred W. Anson, “My Life as a Mind Control Cultist Part 1”, Mormon Expression, August 22, 2011
http://mormonexpression.com/blogs/2011/08/22/my-life-as-a-mind-control-cultist-part-1 (retrieved 2012-11-05)

Fred W. Anson, “Can A Mind Control Cult Reform Itself?”, October 20, 2011
http://mormonexpression.com/blogs/2011/10/20/can-a-mind-control-cult-reform-itself (retrieved 2012-11-05)

[24] “HikerR” Posting on PostMormon.org 2007-11-26; link now dead – this quote was captured at the time. And. yes, I am rather proud of it.

APPENDIX A: THE NARCISSISM AND SYCOPHANCY OF JOSEPH SMITH, JR.

C. Jess Groesbeck, M.D.

The subject of Joseph Smith Narcissistic Sycophancy is one that this author feels is best covered in Robert Anderson’s book, “Inside The Mind of Joseph Smith” and William D. Morain’s book, “The Sword of Laban“. While both of these books, in my opinion are watershed, Jungian Psychiatrist, C. Jess Groesbeck also compiled an impressive supporting body of work on the subject via his Sunstone lectures and articles prior to his death in 2009. Let the reader note that all of these men are Latter Day Saints – two (Anderson and Groesbeck) are Latter-day Saints and the third (Morain) is a member of the Community of Christ. What now follows is a brief, far from comprehensive, overview and primer on the subject that I hope will spur the reader to consider the aforementioned esteemed works in it’s wake.

“[‘Inside the Mind of Joseph Smith’ author Robert] Anderson theorizes that Joseph Smith suffered from the narcissistic personality disorder. He points out that there is a danger in attempting to explain human behavior through psychodynamic theory. Accepting such theory as fact can cause damage. A few decades ago psychiatrists speculated that some serious mental illnesses were caused by the influence of the mother or of the environment. Now we know that chemical treatments such as lithium can effectively treat some of these illnesses. It is possible that in the future narcissistic personalities may respond favorably to specific medications. The fact is that the cause and source of the narcissistic personality are not known. However, the psychodynamic setting provides an unusual laboratory for studying this emotional problem, and some individuals do seem to respond to prolonged intensive psychotherapy.

In his analysis of Joseph Smith, Anderson draws upon the body of literature, especially the Book of Mormon, produced by observation, experiment, theory, and psychiatric experience in his attempt to understand the founder of Mormonism. He says that splitting, a fundamental of personality weakness, is a major psychological defense demonstrated by the prophet. Its most obvious manifestations are:

1) the division of the world into polar opposites and
2) the lack of integration of the various parts of the patient’s psyche.

The individual may oscillate between two opposite positions. This behavior can be seen in the polarized opposites of the Nephite and Lamanite people depicted in the Book of Mormon, as well as in Smith’s ability to present one face in public (such as denying polygamy) while simultaneously converting associates and new plural wives to the principle in private.

The individual may also exhibit psychological reversal of attitudes toward particular persons, by switching instantly from compliments to vilification, or of oscillation in moral positions, yet not be troubled in the contradiction. Examples are the instantaneous conversions of Alma, Jr., Zeezrom and the whole Lamanite population in 30 BCE in the Book of Mormon. Another example was Smith’s strong opposition to Masonry as a young man, followed by his later becoming a Mason himself and drawing on Masonic ritual for temple ceremonies.”
(Robert Layton, “Discussion Group Report: Inside the Mind of Joseph Smith”; http://www.humanistsofutah.org/2002/InsideTheMindOfJosephSmith_DiscGrp_9-02.html (retrieved 2012-11-03)

And Smith’s tendencies in this regard are well documented in the historical record. For example, in 1843 Charlotte Haven wrote some letters from Nauvoo which contain some candid observations about Joseph Smith:

“Joseph Smith … is evidently a great egotist and boaster, for he frequently remarked that at every place he stopped going to and from Springfield people crowded around him, and expressed surprise that he was so ‘handsome and good looking'”
(Overland Monthly, December 1890, p.621).

“He talked incessantly about himself, what he had done and could do more than other mortals, and remarked that he was “a giant, physically and mentally.” In fact, he seemed to forget that he was a man…. They say he is very kindhearted, and always ready to give shelter and help to the needy. We may hope so, for a kind heart in this place can always be active.”
(p.623).

I rushed out with the umbrella to shield Mrs. Smith, the others followed…. Mrs. Smith was pleasant and social, more so than we had ever seen her before…. while her husband is the greatest egotist I ever met.”
(p.631)

And for evidence of Joseph Smith’s sycophantic tendencies one need only refer to passages like this in Doctrine & Covenants:

“Verily, verily, I say unto thee, blessed art thou [Oliver Cowdery] for what thou hast done; for thou hast inquired of me, and behold, as often as thou hast inquired thou hast received instruction of my Spirit. If it had not been so, thou wouldst not have come to the place where thou art at this time.

Behold, thou knowest that thou hast inquired of me and I did enlighten thy mind; and now I tell thee these things that thou mayest know that thou hast been benlightened by the Spirit of truth;

Yea, I tell thee, that thou mayest know that there is none else save God that knowest thy thoughts and the intents of thy heart.

I tell thee these things as a witness unto thee—that the words or the work which thou hast been writing are true.

Therefore be diligent; astand by my servant Joseph, faithfully, in whatsoever difficult circumstances he may be for the word’s sake.”
(Doctrine & Covenants 6:14-18 ; http://www.lds.org/scriptures/dc-testament/dc/6.14-18?lang=eng#13 )

Now if this revelation wasn’t divinely inspired then it’s about as fine an example of narcissistic sycophancy as one could hope for. Further, this is just one of many such examples of Smith’s use of sycophantic language (albeit using the voice of God) in Doctrine & Covenants.  If this thesis is correct then the following resources can be used to read through other examples of how Smith used sycophancy to manipulate his followers:

Doctrine and Covenants and Church History Seminary Student Study Guide
“People and Terms in the Doctrine and Covenant”
https://www.ldsces.org/manuals/doctrine-and-covenants-and-church-history-seminary-student-study-guide/dc-ssg-8-people.asp

Susan Easton Black, “Who’s Who in the Doctrine and Covenants” [Kindle Edition]
http://www.amazon.com/Whos-Who-Doctrine-Covenants-ebook/dp/B004BDOZEY

Again, this appendix is intended to be a short primer and overview.  If the reader is interested in further study of this complex and nuanced issue, the books, articles, and lectures mentioned at the start of this short primer are recommended.

by Fred W. Anson
It was a simple question that was posted on Yahoo Answers . . .

Q: What’s your experience with The Church of Jesus Christ of Latter Day Saints? (good or bad)?
My question is what is your experience with The Church of Jesus Christ of Latter Day Saints, its followers (also known as Mormons) and if you could get one message through to Mormons and/or non Mormons, what would it be?

… and, even though most of it got chopped off, here was how I answered in full:

Q: What’s your experience with The Church of Jesus Christ of Latter Day Saints? (good or bad)?
A: I’ve never been Mormon but I have a lifetime of Mormon friends and family members and I’ve had direct experience with the LdS Church.

THE GOOD
First, I’ll say that my direct “face-to-face” experience with Mormons has been overwhelmingly positive.

Here’s how I described my face-to-face experience with Mormons in a Facebook article:
“Mormons are members of The Church of Jesus Christ of Latter-day Saints. Collectively they represent a rich, colorful, tapestry of personalities, talents, giftings, callings, and, yes, even beliefs. Or put another way, I find MUCH good in the Mormon people and Mormon Culture which I applaud, celebrate, revel in and strive to protect. … Mormons are our family members, our friends, our colleagues and our neighbors I do NOT dislike them – in fact, I love Mormons.”[1]

In face-to-face settings Latter-day Saints have always opened their hearts and homes to me and my family even though many of them know that in my role as a Mormon Studies scholar I am generally critical of the of the LdS Church, it’s leaders, Mormon Doctrine, and many aspects of Mormon Culture.

Second, I would also have to say that my direct experience with the LdS Church in Mormon Chapel meetings, Sunday School classes and, sadly, the funeral of a family member, has been equally positive. Their meetings are generally uplifting, inoffensive, include many bits of useful bits of “sage wisdom”. I generally leave feeling better than when you went in – I would liken them to what I experienced in Dale Carnegie classes, Self Help, and/or 12-Step meetings only with Joseph Smith sitting in Dale Carnegie, Zig Ziglar, Denis Waitley, Dr. Bob Smith, or Bill Wilson’s chair respectively.

THE BAD
Without question the worst “face-to-face” experience that I had in a Mormon Chapel meeting was when we attended a 3-hour “Fast & Testimony” meeting.

For those of you who are unfamiliar with these meetings, here’s how they’re described in The Encyclopedia of Mormonism:
“An LDS fast and testimony meeting is normally held on the first Sunday of each month, where faithful members of the Church are invited to bear a verbal witness of their feelings of the gospel of Jesus Christ. The meeting usually follows a fast by the members, usually from at least two consecutive meals and from liquids also. The fast is officially broken by partaking of the Sacrament of the Lord’s Supper. In modern scripture, fasting is described as “rejoicing and prayer” (D&C 59:14), which implies that it is more than just abstaining from food. That tone of devotion is also the feeling associated with contributing fast offerings, giving the equivalent cost of the meals, or more, to be used for the poor. The fast and testimony meeting becomes the locus of spiritual sensitivity and contrition, of concentration on the things of God.”[2]

That’s all true but what it fails to mention is that the testimonies tend to be overtly formulaic following this template:
“I TESTIFY TO YOU, I KNOW THE BOOK OF MORMON IS TRUE. I KNOW JOSEPH SMITH WAS A PROPHET OF GOD. I KNOW THE MORMON CHURCH IS TRUE.”[3] And sometimes an, “I love my family/husband/wife/mother/father/etc.”  got thrown as would an “I also testify that (fill in name of current LdS President) is a true prophet of God” and usually ending with an, “In the name of Jesus Christ, amen.”

However, by the end of the 3-hour session, I found that so many of the testimonies were almost word-for-word identical that it was a bit creepy.

But the most unsettling thing of all was when a parent would hold a far-too-young-to-fully-understand child up to the mic and have them parrot the formulaic testimony that they whispered in their ear. This occurred several times, resulting in dabbed eyes from the audience, and tears of joy from family members of the child.

Frankly, it was beyond weird, it was extremely unsettlingly and garnered a, “What the heck is going here? What’s wrong with these people? What’s wrong with this church?” from this author.

In fact, someone captured the audio one of these incidents on YouTube, listen to it for yourself, don’t take my word for it.[4]

THE UGLY
But without question, the worst experiences that I’ve had with Mormons has been on the Internet. The Internet brings out the bad side of everyone but Mormons seem to really, really, really go from “Jekyl” to “Hyde” there.

image credit “Flame Warrior” by Mike Reed

It seems that unless one is glowingly positive about the LdS Church and/or Mormon Culture on the Internet one is quickly labeled an “Anti-Mormon” and subjected to a litany of relentless personal and ad-hominem attacks that, frankly, I was shocked and surprised at given how I’d been treated in all my direct face-to-face Mormon experiences.[5]

I think that Richard and Joan Ostling described this well in their book on Mormonism when they said:
“The thin-skinned and image-conscious Mormon can display immature, isolationist, and defensive reactions to outsiders, perhaps because there is no substantive debate and no “loyal opposition” within their kingdom. With some, it almost seems that the wilderness is still untamed, the federal ‘polyg’ police are on the prowl, and the Illinois lynch mob is still oiling muskets and preparing to raid Carthage Jail. All too often Saints use the label “anti-Mormon” as a tactic to forestall serious discussion.”
(“Mormon America: The Power and the Promise (2007 Edition)”; Richard N. and Joan K. Ostling; p. 115)[6]

BUT AT THE END OF THE DAY
So, in the end, my feelings about the LdS Church and the Mormon people goes something like this:

Dislike? Hardly!
Contend with? Gladly!
Expose? Regularly!
Oppose? If necessary.
But through it all, and at the end of the day,
I LOVE Mormons!

Q: If you could get one message through to Mormons and/or non-Mormons, what would it be?
A: To Mormons, my one message would be two questions:
1) “How important is it to you that the truth claims of the LdS Church are in reality true?”
and
2) “Why do you stay in a group that it’s been documented engages in Mind Control tactics and behaviors?”[7]

And to non-Mormons it would be two statements:
1) “If a Church – any church, including the one that I may be in – claims to have the truth it’s probably a good idea to find out if it’s lying to you first.”
and
2) “The best place to find out about a religious group – any religious group, including the one that I may be in – is from former members.”

I hope that this helps.

NOTES
[1]
Fred Anson, “Through it all, and at the end of the day, I LOVE Mormons!”  
[2] Mary Jolley, “Fast and Testimony Meeting”; The Encyclopedia of Mormonism 
[3] The Mormon Testimony “I Testify to You…”‘
[4] “Mormon Parent Coerces Testimony From Child”
[5] In fact, I wrote a Mormon Expression blog on this subject:  ‘Falsely Accused: My Life As An ‘Anti’’ 
[6] Link to “Mormon America” page on Amazon
[7] The assertion that the leadership of the LdS Church and it’s membership engages in Mind Control tactics and behavior isn’t given lightly and/or without empirical support. It is a long standing and widely held view backed by a growing body of evidence:
“The BITE Model and Mormon Control”
“Is Mormonism a Cult? – A Rebuttal”
“The BITE Model Applied Toward Mormonism’s Two-Year Missionary Program”
“The BITE Model Applied Toward Mormonism”