Archive for the ‘Ex-Mormons’ Category

A Caution to Transitioning Ex-Mormons

A collection of “Jesus Calling” books in various and sundry languages.

The book “Jesus Calling” by Sarah Young is a phenomenon in modern Christianity publishing. Its mass-market appeal can clearly be seen just about everywhere in Christian Culture. You can barely turn left or right on Social Media without bumping into a meme or a pull quote from the book along with gushing from an Evangelical Christian over how blessed they were by it. And transitioning Ex-Mormons aren’t immune either. The Administrators of the Ex-Mormon Christians Facebook Group (a support group for transitioning and transitioned Ex-Mormons) became concerned enough by all this to issue a warning to their members. It’s an item of interest because it succinctly outlines and explains the dangers of this book as it relates to the Latter Day Saint experience in general and the Ex-Mormon experience in particular. Even if you aren’t an Ex-Mormon, I think that you’ll find it interesting and of some value in your own consideration of this book despite its original, focused audience. — Editor.

compiled by the Admins of the Ex-Mormon Christians Facebook Group
The Administrators are very concerned by the book “Jesus Calling” by Sarah Young in relation to the Ex-Mormon transition process. After private consideration, we have decided to compile our concerns and share them with you all publicly. Please note what we’ve just said: We are expressing concern only, we are not trying to control anyone or tell them what to do. Rather, we are simply trying to give you all some food for thought to concern when it comes to this controversial – but still wildly popular – book:

First, it must be said, that we are unaware of any overt heresies or contradictions with the Bible that are taught in the book. However, something that’s not heretical can still be in error and should be avoided if you want to maintain a Christian walk that’s safe and secure. This is true no matter how sincerely and passionately you genuinely want to follow the God of the Bible. As Billy Graham used to say well (paraphrasing), just because you sincerely reach into the medicine cabinet and take cyanide rather than aspirin tablets with the purest and best of intentions doesn’t mean that you’re not still just as sincerely dead with the purest and best of intentions. Error is error, and sometimes it’s lethal.

The first concern that we have for Ex-Mormons is the fact that the book is voiced in exactly the same way that Joseph Smith did in Doctrine & Covenants and in portions of other Mormon scripture: In the voice of Jesus Christ. We can’t wonder if perhaps that’s part of the appeal of this book for many Ex-Mormons – “Jesus Calling” sounds and feels familiar to someone whose background is in Mormon Culture – it just seems comfortable.

The second concern, and it’s related to the first one is that the author actually credits God as the source for these devotional messages. Again, this is very Joseph Smith, isn’t it? I’m sure that if your Pastor this coming week got up in the pulpit and said, “Here is today’s sermon, I will be reading from a message that’s not in the Bible (but that doesn’t contradict the Bible, you can trust me) that God gave me this week in my prayer closet. I wrote down and here it is. Please be seated,” you would be a bit shocked. You might even walk out, wouldn’t you? However, that’s essentially what Jesus Calling (and author Sarah Young in her other books) claim to be.

If you have any doubts about the validity of these two things, please consider the words of the author herself from the original, 2004 Introduction of “Jesus Calling”:

“…I began to wonder if I could change my prayer times from monologue to dialogue. I had been writing in prayer journals for years, but that was one-way communication: I did all the talking. I knew that God communicated with me through the Bible, but I yearned for more. Increasingly, I wanted to hear what God had to say to me personally on a given day. I decided to listen to God with pen in hand, writing down whatever I believed He was saying. I felt awkward the first time I tried this, but I received a message. It was short, biblical, and appropriate. It addressed topics that were current in my life: trust, fear, and closeness to God. I responded by writing in my prayer journal.

My journaling had changed from monologue to dialogue. Soon, messages began to flow more freely, and I bought a special notebook to record these words. This new way of communicating with God became the high point of my day. I knew these writings were not inspired as Scripture is, but they were helping me grow closer to God.

I have continued to receive personal messages from God as I meditate on Him.”
(Sarah Young, “Jesus Calling”, Introduction (2004 first edition))

The third, concern is that the author didn’t stop at one and two, she actually went on to have these extra-biblical “messages from God” published for public consumption. Again, how is this any different than what Joseph Smith did with his alleged messages from God?

The anonymous New Age book that was the inspiration for “Jesus Calling”.

The fourth concern is one that you have to go back to the early history of the book to uncover because the author and her publisher have done such a good job of trying to cover it up: Its New Age Folk Religion roots. As Amy Spreeman of Berean Research explains:

“In 2004, in one of her rare, carefully staged interviews, Sarah Young was asked by the Christian Broadcasting Network “How did you learn to ‘dialogue’ with God?” She answered that it was from reading the book God Calling:

‘My journey began with a devotional book (God Calling) written in the 1930s by two women who practiced waiting in God’s Presence, writing the messages they received as they “listened.”’ (parenthesis hers)

Also, in the original introduction to Jesus Calling that stood from 2004-2013, Young specifically praised God Calling as “a treasure to me.” However, The Encyclopedia of New Age Beliefs published by Christian publisher Harvest House, describes God Calling as a channeled New Age book that was spiritually dictated by a deceptive spirit pretending to be the real Jesus Christ. In their lengthy Encyclopedia chapter on channeling and spiritual dictation, Christian authors/apologists John Weldon and John Ankerberg explain that channeling is a form of New Age “mediumship” which the Bible clearly defines as a “forbidden” practice (Deuteronomy 18:9-12). Under a subheading titled “Impersonations of Christianity,” the authors describe God Calling as a New Age book “replete with denials of biblical teaching” that “subtly encourages psychic development and spiritistic inspiration under the guise of Christ’s personal guidance . . . and often misinterprets Scripture.”’
(Amy Spreeman, “10 Scriptural reasons Jesus Calling is a dangerous book”, Date Unknown, Berean Research website) 

Which leads us to our last concern: The book has already undergone several “stealth” modifications and changes over its short history to cover up or whitewash its questionable origins and less than fully biblical theology. Spreeman continues:

“Soon after Sarah Young’s endorsement of this New Age book was widely publicized in 2013, all references to God Calling were completely removed from all subsequent printings of Jesus Calling. Like the missing 18 ½ minutes from Richard Nixon’s Watergate tapes, God Calling suddenly disappeared from Young’s book. There was no explanation, no apology, no anything. But what was even more disturbing than their obvious damage control, was that Young and her publisher expressed absolutely no concern for the countless people who had already read or were currently reading God Calling because of Young’s previous endorsement. Nor was there any expressed concern that—thanks to Young—God Calling had been resurrected from semi-obscurity and had become a best-selling book in its own right. It was being printed in multiple editions by multiple publishers and was frequently featured alongside Jesus Calling in Christian bookstores and other retail outlets. To this day, Sarah Young has yet to publicly renounce, much less even acknowledge, her previous involvement with and endorsement of God Calling

The removal of any mention of God Calling from Jesus Calling was not an isolated incident. It was obviously part of a concerted plan to evade some of the questions being raised about the legitimacy of Young’s book. For example, in all the post-2013 printings of Jesus Calling, what Young had originally described as “messages” she received from “God” were suddenly being presented as her own “writings” and “devotions.” This change in wording seemed to remove any suggestion that Young was doing the same kind of channeling that is described in God Calling. Yet Young made it clear in her original introduction to Jesus Calling that this was exactly what she was doing.” (Ibid)

In the end, doesn’t this all sound and look very “Book of Mormon Lite” to you? Well, it sure does to us! Isn’t this exactly the same kind of thing that the Church of Jesus Christ of Latter-day Saints does with the problematic history of the Book of Mormon and any now controversial, suddenly out of vogue language in Mormon scripture? Why, yes it is!

And the reason why we take umbrage at all this is that this is not how things are typically done in historic, mainstream Christianity! Ex-Mormon friends and colleagues, this far more Mormon than Christian behavior- which is why you will see so many other mainstream Christians expressing concern about this book as well. We’re actually just the latest is a whole chorus of voices.

So there is it, please consider and think about these things, that’s all we ask. Again, we are not trying to tell anyone what to do or think, we are merely expressing our concerns regarding Sarah Young’s “Jesus Calling” book and the works that followed it: Take what you want, and leave the rest.

The Admins
Fred W. Anson,
Barb Griffith,
Michael Stevens,
Jackie Davidson,
and Amy Fuller

“The Hand of God” by Yongsung Kim. The Ex-Mormon Christians Facebook group uses this classic painting as its group banner since it encapsulates the Ex-Mormon journey into mainstream, historic Biblical Christianity so very well.

Finally, here are some other voices of concern on this issue to consider in addition to ours:
Tim Challies, “The Bestsellers: Jesus Calling”, June 22, 2014, @Challies website.

Randy Alcorn, “Some Concerns about Jesus Calling, and Thoughts on the Sufficiency of Scripture”, June 18, 2018, Eternal Perspective Ministries website.

Amy Spreeman, “10 Scriptural reasons Jesus Calling is a dangerous book”, Date Unknown, Berean Research website.

Susan Brinkmann, ‘“Jesus Calling” Book Purged of Occult References’, January 28, 2015, Women of Grace website.

Ruth Graham, “The Strange Saga of ‘Jesus Calling,’ the Evangelical Bestseller You’ve Never Heard Of”, April 14, 2017, The Daily Beast website.

Marcia Montenegro, “Jesus Calling by Sarah Young: A False Jesus?”, April 25 (year unknown), South Evangelical Seminary & Bible College website.

Matt Slick, “Book Review on The Jesus Calling”, May 30, 2015, CARM website.

Steven Hudgik, “RUN! It’s Jesus Calling! Why You Should Throw Away Your Copy of Jesus Calling”, date unknown, Cannon Beach Church website.

Following Jesus After Mormonism

“But there’s bear traps lying in those woods. Most of ’em already been used” (Steve Taylor, “I Just Wanna Know”)

by Fred W. Anson
This presentation, given as part of the Faith After Mormonism Conference on September 26, 2020, via webcast (due to the ongoing COVID-16 crisis) is based on the actual, real-life experience of a cross-section of Ex-Mormons who have successfully transitioned into mainstream Christianity. This is a map of where the post-Mormon bear traps lie based on their stated hard-won, real-world experience.

It also contains a treasure trove of wisdom borne out of their (often painful) Post-Mormon life experiences. The design and intent of this section isn’t to replace the Ex-Mormon’s old Mormon To-Do List with a new Evangelical version, but to invite them to learn from those who have gone before them.  This content also demonstrates clearly how while abiding in Christ may be as natural as eating, drinking, walking, and breathing, it’s not always passive.

Click the above image for the video recording of this presentation from the Faith After Mormonism Conference.

Accompanying PowerPoint Presentation

Click the above image for the PowerPoint Presentation and here for the handout. 

Supplemental Content
This is a grass-catcher collection of content that was compiled, “just in case” for the Q&A portion of the main presentation. This presentation, combined with the Main Presentation, represents a kind of mini-crash course or road map of resources and reference materials to assist in helping the Ex-Mormon successfully make a full transition into mainstream historic Christianity.

Click the above image for the PowerPoint Presentation and here for the handout. 

Bonus Content
Prior to this event, the presenter was interviewed by Russ East of KUTR “Truth Radio” on his “Passion For Christ” program. This interview touched on content that wasn’t covered in the Faith After Mormonism conference presentation and that may be of interest to transitioning Ex-Mormons.
Click here to listen to Part 1
Click here to listen to Part 2

About the Presenter
Fred W. Anson (Lake Forest, California) is the founder and publishing editor of the Beggar’s Bread website, which features a rich potpourri of articles on Christianity with a recurring emphasis on Mormon studies. Fred is also the administrator of several Internet discussion groups and communities, including several Mormon-centric groups, including two Facebook Support Groups for Ex-Mormons (Ex-Mormon Christians, and Ex-Mormon Christians Manhood Quorum).  

About the Conference
Our purpose is to provide hope and wisdom for people leaving Mormonism to explore a new faith home in historic, biblical Christianity. Through speakers, workshops, exhibitors, and individual interactions,
you will receive helpful resources and meet others on a similar journey.

The Presenter would like to acknowledge and thank the following people for their assistance in producing this presentation (in no particular order): Michael and Briana Flournoy; Tina Edgar; the Admins of the Ex-Mormon Christians Facebook Group (Jackie Davidson, Amy Fuller, Barb Griffin, and Michael Stevens); Charlotte Pardee and the Ex-Mormons for Jesus, Orange, California chapter; Ross Anderson for making all this possible; and as always, I thank my wonderful wife Sue, who not only keeps me honest and humble but even-keeled to boot!

But above all else: Soli Deo Gloria.
Thank you, Jesus, for saving a wretch like me from my own worst enemy – myself.

“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.”
–2 Timothy 3:16

By Paul Nurnberg
Finding Hidden Books
Recently, I listened to an Episode of Mike Licona’s Risen Jesus Podcast. He was discussing three methods of approaching ancient texts that he defined as follows:

  • Methodological Credulity – One comes to the text assuming that it is reliable, that it is reporting truth until one is shown otherwise. The default position is: this text is true.
  • Methodological Neutrality – One approaches the text with an attitude of neutrality, not assuming it to be true or false. The default position is: openness to the text being true or false.
  • Methodological Skepticism – One approaches the text with the attitude that one has to be convinced that it is true. The default position is: this text is false.[1]

Having been born into a Mormon family, by default I inherited a certain view of what constitutes Scripture. More specifically, I inherited a set of books that the LDS Church holds as its “standard works” or canon. Chief among these was the Book of Mormon. That was the book that had been, according to the narrative, preserved by God, prophesied by Old Testament prophets (Isaiah 29:4; Ezekiel 37:16), and had been brought forth in the last days to convince Jew and Gentile that Jesus is the Christ and that Joseph Smith was a prophet, like those of old.

The story — that Joseph Smith was visited by an angel and led to find a set of golden plates in a hill near his home in upstate New York — always seemed audacious to me. When I was growing up, I accepted this narrative as true — that actual metal plates had been buried in a hill which contained the history of an ancient American civilization, which had its origins in a family who left Jerusalem during the reign of King Zedekiah, and whose patriarch, Lehi, had been a contemporary of the Biblical prophet Jeremiah; and that these plates had been delivered to Joseph Smith after four years of testing his resilience, sincerity, and obedience, and that he translated the writings on the plates into English from a language called in the text “Reformed Egyptian.” I believed that the Book of Mormon published to the world in 1830 was, in fact, the Word of God — delivered by a prophet to prepare the way for Jesus’ return. Smith’s explanation for why the source text — the plates themselves — were no longer extant, seemed equally incredible to me.

I said that the story seemed farfetched to me. It did! Smith’s claims are recognizable as bold, even for one predisposed by upbringing to take an approach to them of methodological credulity. But I didn’t have any reasons when I was young to seriously doubt the narrative. Everywhere I turned there were adults I knew, loved, respected, and trusted who believed whole-heartedly in that story and the resultant text. I didn’t see compelling reasons to take a different approach than to believe what was presented. My mother believed it and her family had roots in the LDS Church that went back to the 1860s and included the leaving behind of home and family in Denmark to cross the American plains pulling a handcart — dedication to the cause. My father believed it, and he had left the Lutheran Church to join the LDS Church, subjecting himself to a lifetime of serious and sometimes heated discussions with his born-again-Christian brother. These played out over the phone and I recall often eavesdropping on my dad’s side of their conversations.

I’ve been a bibliophile from a young age. I come by it honestly. My parents built a large library of books in our home. My dad’s bookshelves had two shelves at the bottom that were behind closed doors that latched magnetically, and three shelves above that were open to view. One night while perusing his library, I found among the books that were behind closed doors, a book titled “The Book of Mormon on Trial” by J. Milton Rich. Curious, I flipped through this comic book style Mormon apologetic work. I don’t know how my dad came to have the book, but the titles of the other books that were stashed away with it in the bottom shelves taught me early the meaning of “putting something on the shelf.” I am not suggesting that the possession of books that present a defense of one’s beliefs automatically suggests that one’s faith is unreasonable or indefensible. Rather, I am describing what I learned from this experience — that faith entails reasoning through the arguments both for and against one’s beliefs.

Inside the Shrine of the Book in West Jerusalem. This museum houses the famous Isaiah scroll and other Dead Sea Scroll manuscripts dating back to 150BC.

Out of the Dust
Once when I was a teenager, during a particularly boring Sunday service, both I and my older sister ducked out to “go to the bathroom” and ended up sitting together on a sofa in the foyer. I was leafing through my quad (one thick volume that contained all of the LDS canon) and looking at the maps. The Bible had maps of the Mediterranean showing where the Apostle Paul had journeyed, but the Book of Mormon didn’t have maps. My sister told me about the conversation they’d had in Seminary about whether the Nephites inhabited all of North and South America or just a small portion. Her High School Seminary teacher always brought the goods!

My mom did family history research for others, spending long days at the Family History Library downtown Salt Lake City. During the dog days of summer, when boredom with suburban life would set in, and I’d pine for the regimen of school, and I’d often go with her. I’d walk the stacks, looking through books or drawers of microfilm, or I would find the picture books with coats of arms and practice drawing the one for Nürnberg, with its black eagle on a yellow background and red bands[2]. As a teenager, I geeked out on that historical connection to my family name. I was excited by history in general. Many of those summer days, I would go next door to the Church History Museum or walk up the hill by the Deseret Gym, past the spot where I later learned Mark Hofmann nearly blew himself into eternity, to the Daughters of the Utah Pioneers Museum.

The museums enthralled me. In the exhibits, I could see artifacts from the lives of the founders of the LDS Church and of the Mormon pioneers. Among the tangible relics, I saw the pocket watch that saved John Taylor’s life in the firefight at the Carthage Jail in Illinois, where Joseph Smith was murdered by a mob. The exhibits there connected me with my heritage in a way that both grounded me to my people and to my story.

In March of 1997, as I was preparing to leave on a mission for the LDS Church. BYU was hosting the Dead Sea Scrolls exhibit, and I went to Provo to see it. As I stood in front of a long display case that held the traveling reproduction of the Great Isaiah Scroll, I listened to the self-guided tour cassette on a Walkman describe this ancient text. I learned of the import the Dead Sea Scrolls held for Biblical Scholarship because they pushed the dating for the oldest surviving manuscripts of the Hebrew Bible back by nearly a millennium. The Biblical record was indeed ancient.

Standing there on the campus of BYU, I had what I would describe as a first brush with methodological skepticism towards the Book of Mormon. I thought of the missing plates contrasted with the Great Isaiah Scroll. It was a jarring juxtaposition because the Book of Mormon uses Isaiah 29 in 2 Nephi 27 to suggest that Isaiah was prophesying the coming forth of the Book of Mormon “out of the dust.” But there I was, standing before an ancient text that actually had come forth out of the dust. It wasn’t sealed. Scholars actually could read it and compare it to the other known manuscripts of the Hebrew Bible. Differences though there may be, the process of Textual Criticism could be applied. The Book of Mormon plates were nowhere to be found, and according to the narrative, shouldn’t be expected to be discovered. Scholars could not read them.

Despite that first encounter with methodological skepticism, with my mission approaching, I knew that a spiritual witness of the book is what my church leaders prescribed. So I settled into an attitude of methodological neutrality and studied the book extensively. I didn’t then concern myself with scholarly, critical approaches to the Book of Mormon. Rather, I approached it like I hoped those I met on my mission would, I read it and prayed to know if it was true.

On a hot summer day in 1998, as a Mormon missionary knocking doors in Szeged, a beautiful university city in southeastern Hungary. One man spoke with us from his front window, seemingly uninterested. When we told him about Joseph Smith and the golden plates, he suddenly became enthusiastic and asked, “Do you want to read a real book pulled from the dust of the earth?”

My companion and I exchanged puzzled glances and the man disappeared into his house and returned a few moments later with a stack of paper. He handed it to me and said, “I got this from a friend. You can borrow it if you promise to bring it back tomorrow.”

Never one to miss the opportunity to bargain, I told him I would read his stack of papers if he would take a copy of the Book of Mormon and read it. He agreed. That night I sat on our balcony reading. The packet of photocopied material he had lent me was a translation of the “The War Scroll,” found among the Dead Sea Scrolls. Each page was bisected with Hebrew script on one side and the English translation on the other. I was mesmerized by the description of the eschatological war between the Sons of Light and the Sons of Darkness. The packet lacked a contextual description of the work, and I was so steeped in Mormon cosmology, that I tried to make sense of what I was reading as a description of a primordial War in Heaven. The dots weren’t connecting, but I stayed up late trying to make it fit. Reading that non-canonical work from the Second Temple period was a formative experience. It helped me to see that even the evidence for a small Jewish sect could be unearthed and provide valuable historical and cultural insights into their beliefs and practices—evidence of their existence.

Throughout my two-years in Hungary, I studied the LDS Standard Works (Book of Mormon, Doctrine and Covenants, Pearl of Great Price, and the King James Bible). I used the LDS Institute manuals, designed as curriculum for Mormon college students, as study aids. While studying the Old and New Testaments, I was fascinated by the cultural insights the manuals provided that helped to illuminate the context of the Biblical narrative. Even the manual for the Doctrine and Covenants provided valuable 19th-century cultural context for each section in that book. As I studied through the Book of Mormon and Pearl of Great Price, however, I was troubled by the paltry size of those manuals. They contained only summaries of the narratives and teachings of each book supplemented by quotes from LDS General Authorities.

The Pearl of Great Price is only 61 pages long. It makes sense that the commentary for such a brief work would be less substantial than for the Bible. The Book of Mormon, on the other hand, claims to be an epic covering roughly a millennium of history—more when you count the Jaredite narrative—and fills 531 pages. The cultural commentary for that book should have been weighty. But it wasn’t.

By the end of my mission, I would sit on my bed during morning personal study, and daydream about becoming an archaeologist and finding the evidence that would vindicate the Book of Mormon as ancient history. When I returned from my mission, I subscribed to the Journal of Book of Mormon Studies, then published by the Foundation for Ancient Research and Mormon Studies (FARMS). With each issue, I was dismayed as the articles would walk back from premature claims made by previous generations of Mormon archaeologists about ancient Mesoamerican artifacts such as Izapa Stela 5. While I was glad for the forthright dedication to accuracy, I began to have serious doubts about the Book of Mormon as a historical narrative about real people who existed in the ancient past.

Photo Credit: British Library

The Codex Sinaiticus was handwritten well over 1600 years ago. This manuscript contains the entire Christian Bible in Greek, including the oldest complete copy of the New Testament.

Fast forward about a decade to 2007 and I was finishing up a business degree at a small Catholic college near my home in northern Kentucky. One of the requirements for graduation was to complete a religion class. I signed up for Intro to the New Testament. The class was taught by a priest who rekindled in me the fire I had felt years before when studying the New Testament. We used “Understanding the New Testament and Its Message: An Introduction” by Vincent P. Branick as our course text. Beyond providing a cultural framework for understanding the New Testament, Branick discusses the textual issues: oral tradition and two-source theory, the “Synoptic Problem,” as well as Text, Form, and Source Criticism. I was fascinated! Why? Because the New Testament can be studied as history and as a historical text. Unbelievers argue that Jesus’ miracles, resurrection, and other supernatural elements of the narrative are hagiography, but all but the most skeptical scholars agree that the New Testament is focused on the historical figure, Jesus of Nazareth.

Taking that class was the nail in the coffin of my belief in the historicity of the Book of Mormon. One simply cannot study the Book of Mormon in historical and cultural context the way one can the Bible.[3] Although I have been charged with “trusting in the arm of flesh” because I have sought to understand the Word of God as history, and have rejected works that do not display the same traits as the Bible, the very point of the Gospel is that God acted in history to accomplish His plan of salvation.

I know in whom I have trusted to lead me in my studies. I thank God for my mind that has ever sought Him, and the Holy Spirit for teaching me in the way that He knew would be convincing to me and prepare me for the gift of a new heart. I praise Jesus, my Savior, forevermore. I can never go back. As Peter testified, “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty” (2 Peter 1:16 ESV). Historicity matters!

NOTES
[1] Risen Jesus Podcast S3E5 Methods of Approaching Ancient Text
[2] https://www.heraldry-wiki.com/heraldrywiki/index.php?title=N%C3%BCrnberg
[3] I am not convinced by Brandt Gardner’s arguments in Traditions of the Fathers: The Book of Mormon as History.

Yeah . . . that’s how the receiving end often feels to we Theists.

compiled by Fred W. Anson
A few years ago, the good folks at the Zelph on the Shelf did a fantastic article entitled, “15 Things Ex-Mormons are Tired of Hearing” which was a superb compilation of the bad arguments that Ex-Mormons typically hear from True Believing Mormons (aka “TBMs”). As the author noted in her introduction, these are things that not only don’t facilitate constructive debate, they distract from it.

I loved the article. So did my friends. We ate it up!

Now my friends, like me, are mainly mainstream Christians and most are Ex-Mormons as well. And they suggested that we put together a list of the top 15 things that Christians are tired of hearing from ex-Mormon atheists/agnostics. So I slapped together a crowdsourced poll, posted it on the Internet, and the results will be discussed and considered over this short series of articles.

By the way, if you missed any of the first three parts of this series and would like to read it in order, from the beginning, click here for Part One, here for Part Two, and here for Part Three.

2) “There’s no evidence that Jesus ever existed – it’s all just a myth like the Book of Mormon.”
Well, my atheist friends, I must tell you that scholarly consensus and the historical record both discredit this assertion – and I’m talking about hostile, extra-biblical sources and scholars. Consider, for example, agnostic Bart Ehrmann: In a National Public Radio interview for his 2012 book, “Did Jesus Exist?: The Historical Argument for Jesus of Nazareth” he summarized the issue like this:

I wanted to approach this question as an historian to see whether that’s right or not,” Ehrman tells weekends on “All Things Considered” host Guy Raz.

The answer is straightforward and widely accepted among scholars of all faiths, but Ehrman says there is a large contingent of people claiming that Jesus never did exist. These people are also known as mythicists.

“It was a surprise to me to see how influential these mythicists are,” Ehrman says. “Historically, they’ve been significant and in the Soviet Union, in fact, the mythicist view was the dominant view, and even today, in some parts of the West – in parts of Scandinavia — it is a dominant view that Jesus never existed,” he says…

In his book, Ehrman marshals all of the evidence proving the existence of Jesus, including the writings of the apostle Paul.

“Paul knew Jesus’ brother, James, and he knew his closest disciple, Peter, and he tells us that he did,” Ehrman says. “If Jesus didn’t exist, you would think his brother would know about it, so I think Paul is probably pretty good evidence that Jesus at least existed,” he says.

In [his book] Did Jesus Exist?, Ehrman builds a technical argument and shows that one of the reasons for knowing that Jesus existed is that if someone invented Jesus, they would not have created a messiah who was so easily overcome.

“The Messiah was supposed to overthrow the enemies – and so if you’re going to make up a messiah, you’d make up a powerful messiah,” he says. “You wouldn’t make up somebody who was humiliated, tortured and the killed by the enemies.”
(“Did Jesus Exist?’ A Historian Makes His Case”, All Things Considered, Radio Broadcast, April 1, 2012

Then there is the historical record outside of the Bible from hostile sources:1

Tacitus (55/56–c. 118 C.E.)
[N]either human effort nor the emperor’s generosity nor the placating of the gods ended the scandalous belief that the fire had been ordered [by Nero]. Therefore, to put down the rumor, Nero substituted as culprits and punished in the most unusual ways those hated for their shameful acts … whom the crowd called “Chrestians.” The founder of this name, Christ [Christus in Latin], had been executed in the reign of Tiberius by the procurator Pontius Pilate … Suppressed for a time, the deadly superstition erupted again not only in Judea, the origin of this evil, but also in the city [Rome], where all things horrible and shameful from everywhere come together and become popular.
(Tacitus, “Annals”, XV.44, Written c. 116–117 C.E., as translated in Robert E. Van Voorst, “Jesus Outside the New Testament: An Introduction to the Ancient Evidence (Studying the Historical Jesus)”, pp. 42–43)

Josephus (37-c.100 C.E.)
“Being therefore this kind of person [i.e., a heartless Sadducee], Ananus, thinking that he had a favorable opportunity because Festus had died and Albinus was still on his way, called a meeting [literally, “sanhedrin”] of judges and brought into it the brother of Jesus-who-is-called-Messiah … James by name, and some others. He made the accusation that they had transgressed the law, and he handed them over to be stoned.”
(Josephus, “Jewish Antiquities”, XX.9.1. Written c. 93-94 C.E.)

“Around this time there lived Jesus, a wise man. For he was one who did surprising deeds, and a teacher of such people as accept the truth gladly. He won over many Jews and many of the Greeks. When Pilate, upon hearing him accused by men of the highest standing among us, had condemned him to be crucified, those who in the first place came to love him did not give up their affection for him. And the tribe of Christians, so called after him, have still to this day not died out.”
(Josephus, “Jewish Antiquities”, XVIII.63–64 (in Whiston’s translation: XVIII.3.3); this redacted version of The Testimonium Flavianum is from, Gerd Theissen and Annette Merz, “Historical Jesus: A Comprehensive Guide”, pp. 65–66, after deleting the apparent, later, Christian additions to the original text.)

Lucian of Samosata (c. 115–200 C.E.)
“It was then that he learned the marvelous wisdom of the Christians, by associating with their priests and scribes in Palestine. And— what else?—in short order he made them look like children, for he was a prophet, cult leader, head of the congregation and everything, all by himself. He interpreted and explained some of their books, and wrote many himself. They revered him as a god, used him as a lawgiver, and set him down as a protector—to be sure, after that other whom they still worship, the man who was crucified in Palestine because he introduced this new cult into the world…

For having convinced themselves that they are going to be immortal and live forever, the poor wretches despise death and most even willingly give themselves up. Furthermore, their first lawgiver persuaded them that they are all brothers of one another after they have transgressed once for all by denying the Greek gods and by worshiping that crucified sophist himself and living according to his laws.”
(Lucian, Passing of Peregrinus, §11, as translated in Craig A. Evans, “Jesus in Non-Christian Sources,” in Bruce Chilton and Craig A. Evans, eds., “Studying the Historical Jesus: Evaluations of the State of Current Research, 2nd impression, New Testament Tools and Studies, vol. 6”, Boston: Brill, 1998, 1994, p. 462)

Celsus (c. 176) as quoted by Origen:
“Next he makes the charge of the savior that it was by magic that he was able to do the miracles which he appeared to have done, and foreseeing that others also, having learned the same lessons and being haughty to act with the power of God, are about to do the same thing, such persons Jesus would drive away from his own society.

For he says, “He was brought up in secret and hired himself out as a workman in Egypt, and having tried his hand at certain magical powers he returned from there, and on account of those powers gave himself the title of God”’
(Origen, “Against Celsus”, 1.6, 38, as translated in Evans, Ibid, “Jesus in Non-Christian Sources,” p.460)

Pliny (c. 61–113 C.E.)
“They [the Christians] assured me that the sum total of their error consisted in the fact that that they regularly assembled on a certain day before daybreak. They recited a hymn antiphonally to Christus as to a god and bound themselves with an oath not to commit any crime, but to abstain from theft, robbery, adultery, breach of faith, and embezzlement of property entrusted to them. After this, it was their custom to separate, and then to come together again to partake of a meal, but an ordinary and innocent one.”
(Pliny, “Epistles”, X.96, as cited in Evans, Ibid, “Jesus in Non-Christian Sources,” p. 459)

Mara bar Serapion (c. 73 C.E.)
“For what advantage did the Athenians gain by the murder of Socrates, the recompense of which they received in famine and pestilence? Or the people of Samos by the burning of Pythagoras, because in one hour their country was entirely covered in sand? Or the Jews by the death of their wise king, because from that same time their kingdom was taken away? God justly avenged these three wise men: the Athenians died of hunger; the Samians were overwhelmed by the sea; the Jews, ruined and driven from their land, live in complete dispersion. But Socrates did not die for good; he lived on in the teaching of Plato. Pythagoras did not die for good; he lived on in the statue of Hera. Nor did the wise king die for good; he lived on in the teaching which he had given.”
(Mara bar Serapion, “Letter to His Son”, (cited in Evans, Ibid, “Jesus in Non-Christian Sources,” pp. 455–456). The phrase “death of their [the Jews] wise king” is believed to refer to Christ.) 

If you still have any lingering doubt on this matter, perhaps you’ll find the modern opinion of famous Jewish scientist, Albert Einstein on this question of some value. When answered the question, do you accept Jesus as a historical figure? This his reply: “Absolutely! No one can read the Gospels without feeling Jesus’ presence. His character lives in every word. No legend is full of such life… No one can deny the fact that Jesus existed, or that His words were enlightened. Even if some of His sayings were said before, no one expressed them in such Godly way like He did.” (Walter Isaacson, “Einstein: His Life and Universe”, p.386)

I think that it’s fair to say given the broad consensus among scholars as well as the compelling body of evidence outside of the Bible that Jesus Christ most certainly did exist as a real, historical figure. So to claim that His existence is as fatuous as comparing the Book of Mormon people to Plato and claiming that they’re equivalent.

Click the above link to see a brief explanation from Bart Ehrman as to why Jesus Christ was indeed a real, historical figure. 

1) “You’re just stupid and ignorant. Once you’re enlightened you’ll be an atheist too!”
Wow! I think that I’ve just had a flashback or have just stepped through a time warp: I’m hearing echoes of my Atheist self from bygone days. Yes, my Atheist friends, you read that right, I am a former Atheist. And I’m not alone. So, at the risk of being accused of a Gish Galloping bandwagon fallacy, you have to admit that I have some pretty prestigious (and in some cases notorious) company:2

  • Steve Beren – former member of the Socialist Workers Party (United States) who became a Christian conservative politician
  • Kirk Cameron – actor noted for his role in Growing Pains
  • Francis Collins – physician-geneticist, noted for his landmark discoveries of disease genes; director of the National Human Genome Research Institute; former atheist
  • Ray Comfort – evangelist and author.
  • Bo Giertz – Swedish Confessional Lutheran Bishop, theologian, and writer
  • Simon Greenleaf – one of the main founders of Harvard Law School
  • Keir Hardie – raised atheist and became a Christian Socialist
  • Paul Jones – musician, of Manfred Mann; previously atheist; in 1967 he argued with Cliff Richard about religion on a TV show
  • Kang Kek Iew (also known as Comrade Duch) – Cambodian director of Phnom Penh’s infamous Tuol Sleng detention center
  • Akiane Kramarik (and family) – American poet and child prodigy raised as an atheist and converted to Christianity
  • Jonny Lang – blues and rock singer who professed to once “hating” Christianity, before later claiming to have a supernatural encounter with Jesus Christ which led to his conversion
  • Chai Ling – Chinese student leader of the Tiananmen Square protests of 1989; converted to evangelical Christianity in 2009
  • John Warwick Montgomery – renowned Christian apologist, Lutheran theologian, and barrister; as a philosophy major in college, he investigated the claims of Christianity “to preserve intellectual integrity” and converted
  • William J. Murray  – author and son of atheist activist Madalyn Murray O’Hair
  • Marvin Olasky – former Marxist turned Christian conservative; edits the Christian World magazine
  • George R. Price – geneticist who became an Evangelical Christian and wrote about the New Testament; later he moderated his evangelistic tendencies and switched from religious writing to working with the homeless
  • Mira Sorvino – Academy Award-winning actress who had been on Humanist lists
  • Lee Strobel – former avowed atheist and journalist for the Chicago Tribune; was converted by his own journalistic research intended to test the veracity of scriptural claims concerning Jesus; author of such apologetic books as The Case for Faith and The Case for Christ
  • Lacey Sturm – musician, former vocalist and lyricist for alternative metal band Flyleaf
  • Emir Kusturica – filmmaker, actor, and musician; although of Muslim ancestry, his father was atheist; took the name “Nemanja” on conversion in 2005
  • Seraphim Rose – Hieromonk and religious writer; in early adulthood he considered non-theist ideas of God and the Philosophy of Friedrich Nietzsche that God is dead; became Russian Orthodox in 1962
  • Aleksandr Solzhenitsyn – Nobel Prize-winning dissident author who converted to Russian Orthodoxy
  • Mortimer J. Adler – American philosopher, educator, and popular author; converted to Catholicism from agnosticism, after decades of interest in Thomism
  • G. E. M. Anscombe – analytic philosopher, Thomist, literary executor for Ludwig Wittgenstein, and author of Modern Moral Philosophy; converted to Catholicism as a result of her extensive reading
  • Benedict Ashley – raised humanist; former Communist; became a noted theologian associated with River Forest Thomism
  • Maurice Baring – English author who converted to Catholicism in his thirties
  • Mark Bauerlein – English professor at Emory University and the author of 2008 book The Dumbest Generation, which won at the Nautilus Book Awards
  • Léon Bloy – French author who led to several notable conversions and was himself a convert from agnosticism
  • Paul Bourget – French author who became agnostic and positivist at 15, but returned to Catholicism at 35
  • Alexis Carrel – French surgeon and biologist who was awarded the Nobel Prize in Physiology or Medicine in 1912
  • Alfred Döblin, German novelist, essayist and doctor, a former convert from Judaism to atheism
  • Avery Dulles – Jesuit priest, theologian, and cardinal in the Catholic Church; was raised Presbyterian, but was an agnostic before his conversion to Catholic Christianity
  • Alice Thomas Ellis – born Anna Haycraft, raised in Auguste Comte‘s atheistic “church of humanity”, but became a conservative Catholic in adulthood known as Alice Thomas Ellis
  • Edward Feser – Christian philosopher and author, wrote The Last Superstition: A Refutation of the New Atheism
  • André Frossard – French journalist and essayist
  • Maggie Gallagher – conservative activist and a founder of the National Organization for Marriage
  • Eugene D. Genovese – historian who went from Stalinist to Catholicism
  • Dawn Eden Goldstein – rock journalist of Jewish ethnicity; went from an agnostic to a Catholic, who was particularly concerned with the moral values of chastity
  • Bill Hayden – The 21st Governor-General of Australia. In 1996 he was recognised as the Australian Humanist of the Year by the Council of Australian Humanist Societies. Baptized September 2018.
  • Mary Karr – author of The Liars’ Club; Guggenheim Fellow; once described herself as an “undiluted agnostic”, but converted to a self-acknowledged “Cafeteria Catholicism” who embraces Pro-Choice views, amongst others
  • Ignace Lepp – French psychiatrist whose parents were freethinkers and who joined the Communist party at age fifteen; broke with the party in 1937 and eventually became a Catholic priest
  • Leah Libresco – popular (former) atheist blogger; her search for a foundation for her sense of morality led her to Christianity; she continues her blog under a new name, Unequally Yoked. Her blog readership has increased significantly since her conversion.
  • Arnold Lunn – skier, mountaineer, and writer; as an agnostic he wrote Roman Converts, which took a critical view of Catholicism and the converts to it; later converted to Catholicism due to debating with converts, and became an apologist for the faith, although he retained a few criticisms of it
  • Gabriel Marcel – leading Christian existentialist; his upbringing was agnostic
  • Claude McKay – bisexual Jamaican poet who went from Communist-leaning atheist to an active Catholic Christian after a stroke
  • Vittorio Messori – Italian journalist and writer called the “most translated Catholic writer in the world” by Sandro Magister; before his conversion in 1964 he had a “perspective as a secularist and agnostic”
  • Czesław Miłosz – poet, prose writer, translator and diplomat; was awarded the Neustadt International Prize for Literature, and in 1980 the Nobel Prize in Literature
  • Malcolm Muggeridge – British journalist and author who went from agnosticism to the Catholic Church
  • Bernard Nathanson – medical doctor who was a founding member of NARAL, later becoming a pro-life proponent
  • Fulton Oursler – writer who was raised Baptist, but spent decades as an agnostic before converting; The Greatest Story Ever Told is based on one of his works
  • Giovanni Papini – went from pragmatic atheism to Catholicism, also a Fascist
  • Joseph Pearce – anti-Catholic and agnostic British National Front member who became a devoted Catholic writer with a series on EWTN
  • Charles Péguy – French poet, essayist, and editor; went from agnostic humanist to a pro-Republic Catholic
  • Sally Read – Eric Gregory Award-winning poet who converted to Catholicism
  • E. F. Schumacher – economic thinker known for Small Is Beautiful; his A Guide for the Perplexed criticizes what he termed “materialistic scientism;” went from atheism to Buddhism to Catholicism
  • Peter Steele – lead singer of Type O Negative
  • Edith Stein – Phenomenologist philosopher who converted to Catholicism and became a Discalced Carmelite nun; declared a saint by Pope John Paul II
  • John Lawson Stoddard – divinity student who became an agnostic and “scientific humanist;” later he converted to Catholicism; his son Lothrop Stoddard remained agnostic and would be significant to scientific racism
  • R. J. Stove – raised atheist, converted to Catholicism
  • Allen Tate – American poet, essayist and social commentator; Poet Laureate Consultant in Poetry to the Library of Congress
  • Victor Turner – A British cultural anthropologist best known for his work on symbols, rituals and rites of passage.
  • Sigrid Undset – Norwegian Nobel laureate who converted to Catholicism from agnosticism
  • Evelyn Waugh – British novelist who converted to Catholicism from agnosticism
  • John C. Wright – science fiction author who went from atheist to Catholic; Chapter 1 of the book “Atheist to Catholic: 11 Stories of Conversion”, edited by Rebecca Vitz Cherico, is by him
  • Joy Davidman – poet and wife of C. S. Lewis
  • Tamsin Greig – British actress raised as an atheist; converted at 30
  • Nicky Gumbel – Anglican priest known for the Alpha course; from atheism
  • Peter Hitchens – journalist who went from Trotskyism to Traditionalist conservatism; estranged brother of the late outspoken anti-theist and Vanity Fair writer Christopher Hitchens
  • C. E. M. Joad – English philosopher whose arguing against Christianity, from an agnostic perspective, earned him criticism from T. S. Eliot; turned toward religion later, writing The Recovery of Belief a year before he died and returning to Christianity
  • C. S. Lewis – Oxford professor and writer; well known for The Chronicles of Narnia series, and for his apologetic Mere Christianity
  • Alister McGrath – biochemist and Christian theologian’ founder of “scientific theology” and critic of Richard Dawkins in his book Dawkins’ God: Genes, Memes, and the Meaning of Life
  • Enoch Powell – Conservative Party (UK) member who converted to Anglicanism
  • Michael Reiss – British bioethicist, educator, journalist, and Anglican priest; agnostic/secular upbringing
  • Dame Cicely Saunders – Templeton Prize and Conrad N. Hilton Humanitarian Prize-winning nurse known for palliative care; converted to Christianity as a young woman
  • Fay Weldon – British novelist and feminist
  • Peter Baltes – former heavy metal musician, member of Accept
  • Anders Borg  – Sweden’s Minister for Finance
  • Julie Burchill – British journalist and feminist
  • Nicole Cliffe – writer and journalist who co-founded The Toast
  • Jeffery Dahmer – serial killer and convict who was baptized by Churches of Christ minister Roy Ratcliff
  • Bruce Cockburn – Canadian folk/rock guitarist and singer/songwriter (former agnostic)
  • Karl Dallas – British music journalist, author and political activist
  • Larry Darby – former Holocaust denier and former member of the American Atheists
  • Terry A. Davis – American computer programmer who created and designed an entire operating system, TempleOS, by himself. Davis grew up Catholic and was an atheist before experiencing a self-described “revelation”. He described the experience as seeming “a lot like mental illness … I felt guilty for being such a technology-advocate atheist … It would sound polite if you said I scared myself thinking about quantum computers.”
  • Andrew Klavan – Jewish-American writer who went from atheist to agnostic to Christian.
  • Nina Karin Monsen – Norwegian moral philosopher and author who grew up in a humanist family, but later converted to Christianity through philosophic thinking
  • Rosalind Picard – Director of the Affective computing Research Group at the MIT Media Lab; raised atheist, but converted to Christianity in her teens
  • Vladimir Putin – current President of the Russian Federation
  • Allan Sandage – prolific astronomer; converted to Christianity later in his life, stating, “I could not live a life full of cynicism. I chose to believe, and a peace of mind came over me.”
  • Rodney Stark – a formerly agnostic sociologist of religion.
  • A. N. Wilson – biographer and novelist who entered the theological St Stephen’s House, Oxford before proclaiming himself an atheist and writing against religion; announced his return to Christianity in 2009

So there it is. It’s quite a list, isn’t it? Further, given the background of many of the personalities on this list, how it is reasonable or credible to claim that true enlightenment – not to mention logic, reason, and evidence – always leads to Atheism? Are we to believe that all the personalities represented here were the type of irrational, fanatical, confirmation bias driven, evidence denying, culturally ensnared dullards that many Ex-Mormon Atheists are so quick to label all theists as? Or could it be that the body of evidence and human experience can and will reasonably lead somewhere else than Atheism?

Click above to watch former Atheist Ray Comfort’s answer to his former worldview and belief system.

Speaking only for myself, that initial rush of Atheist liberation after growing up in what I perceived as oppressive, irrational religious fanaticism (is this sounding familiar my Ex-Mormon Atheist friends?) eventually faded. And I soon found the relativism and worship of one’s own perceptions and opinions, unfulfilling, and unsatisfying. Atheism, at least for me, was like ordering a pizza and eating the box that it came in rather than the pizza itself. The rational Christianity that I chose (or perhaps better said, “choose me”) after Atheism only keeps getting richer, deeper, more satisfying, more fulfilling, more nuanced, and, yes, more rational.

The gaping hole that I found in Atheism was the lack of recognition for transcendence, wonder, or mystery in life. I knew that there had to be more than just pure, raw, logic, reason, and evidence interspersed with moments of pleasure-seeking. This was especially apparent when I experienced true romantic love and knew that it was more than just some kind of evolutionary impulse to mate bond in order to create a stable society so that the species could survive – as the atheist voices that I heard claimed. It was far deeper and far more profound than that! It was, simply stated, transcendent, even spiritual.

Thus, and stated plainly, not everything can be entirely explained by empiricism, logic, and reason – which is why, I think, many hardcore Atheists are just as likely to buy into whacky non-theistic schemes and conspiracy theories – as the Mollie Ziegler Hemingway, “Look Who’s Irrational Now”, The Wall Street Journal article cited way back in Part One of this series documented so nicely. But perhaps Atheist cum Evangelical Christian and renowned physician-geneticist, Francis Collins said it best when he said of hardcore, militant Atheism:

I think strong atheism, of the kind that says, “I know there is no God,” suffers from two major logical flaws. And the awareness of those flaws might be reassuring to believers who are somehow afraid that these guys may actually have a point.

The first of those is the idea that anyone could use science at all as a conversation-stopper, as an argument-ender in terms of the question of God. If God has any meaning at all, God is at least in part outside of nature (unless you’re a pantheist). Science is limited in that its tools are only appropriate for the exploration of nature. Science can therefore certainly never discount the possibility of something outside of nature. To do so is a category error, basically using the wrong tools to ask the question.

Secondly, I think the logical error that atheists of the strong variety commit is what English writer G.K. Chesterton calls the most daring dogma of the universal negative. I often use a visual analogy to explain this. Suppose you were asked to draw a circle that contains all the information, all the knowledge that exists or ever will exist, inside or outside the universe – all knowledge. Well, that would be a pretty enormous circle. Now, suppose on that same scale, you were asked to draw what you know at the present time. Even the most assertive person will draw a rather tiny circle. Now, suppose that the knowledge that demonstrates that God exists is outside your little circle today. That seems pretty plausible, doesn’t it, considering the relative scale? How then – given that argument – would it be reasonable for any person to say, “I know there is no God”? That is clearly going outside of the evidence.
(David Masci, “The ’Evidence for Belief’: An Interview with Francis Collins”, Pew Research Center website, April 17, 2008)

Amen Brother Collins, amen!

Click on the link above to watch Francis Collins, Director of the National Institutes of Health, former Director of the National Human Genome Research Institute, describe his personal journey from atheism to Christianity when he was a young doctor and an aspiring academic.

NOTES
1 An important primary source for this section was Purdue Bible Scholar Lawrence Mykytiuk’s superb article, “Did Jesus Exist? Searching for Evidence Beyond the Bible”,  Biblical Archaeology Review, January/February 2015. For those interested in a more comprehensive treatise on this subject than was possible in a short article, I highly recommend considering this primary source – especially the endnotes which add much-needed depth and nuance to the cited historical sources and their provenance. Mr. Mykytiuk’s final answer to the question of Christ’s existence is wonderfully understated, but yet pointed, in regard to the evidence deniers: “As a final observation: In New Testament scholarship generally, a number of specialists consider the question of whether Jesus existed to have been finally and conclusively settled in the affirmative. A few vocal scholars, however, still deny that he ever lived.”

2 Wikipedia, “List of converts to Christianity from nontheism”

Again, if you missed any part of this series and would like to read it in order, from the beginning, click here for Part One, here for Part Two, and here for Part Three.

 

An Ex-Mormon Turned Pastor Responds to A Letter From the Mormon Church To Be Truthful About What Church He Actually Belongs To

The Mormon Temple in Fort Lauderdale, Florida.

I grew up Mormon, and left the church while in college. Many years later I found Jesus (or Jesus found me) and today I pastor a small church my family helped start in SWFL [Southwest Florida]. Recently I received a letter from the Mormon Church instructing me to “be truthful by telling others that I am a member of the Church of Jesus Christ of Latter-day Saints“.

Well — I want to obviously be truthful. So below is both the letter I received from the Mormon church, and my full and detailed response.

Letter from Mormon Church

Dear Brother Culbertson,

As your new bishop, I want to start by wishing you a happy Christmas season and letting you know that I send the love of the ward to you and your family.

I am writing because it is my understanding that for some years now you have been a pastor at a church you helped found called Refuge Church. I’ve visited your website and can appreciate what you do to help bring people closer to Jesus Christ and your service to the community. On Refuge’s website you say that you “grew up mormon” and then “left all religion behind,” publicly suggesting that you no longer identify as a member of the Restored Church. Unless and until you have your name removed, if friends or neighbors ask you what church you belong to, please be truthful be telling them that you are a member of the Church of Jesus Christ of Latter-day Saints. I am attaching a copy of your membership record. In the Restored Church of Jesus Christ what is bound on earth in heaven (See Matthew 16:19). Please understand that name removal cancels the effects of baptism and confirmation, withdraws the priesthood held by a male member (in your case, the Aaronic priesthood), and revokes the temple blessings of the member. Once your name is removed you can be readmitted to the Church by baptism and confirmation but only after a preparation process including a thorough interview.

In the Church of Jesus Christ of Latter-day Saints, if a member formally joins another church and advocates its teachings, name removal may be necessary if formal membership in the other church is not ended after counseling and encouragement. I know that members of the church have tried to reach out to you many times over the years and that your own brother is the bishop of another ward in our stake. I think at this point it is appropriate for me to invite you to send me a letter letting me know whether you want your name remove from Church records. If I do not hear from you within a few weeks I will assume you wish to remain on church records, in which case I’ll be following a different – and mandatory – procedure for these very circumstances. Please make your decision on name removal and let me know it unequivocally, in writing (a verbal request is invalid, per Church policy). Meanwhile, please let me know if there is anything that I or your ward can do for you.

My Letter in Response

This letter is my formal resignation from the Church of Jesus Christ of Latter-day Saints, and it is effective immediately. I hereby withdraw my consent to being treated as a member and I withdraw my consent to being subject to church rules, policies, beliefs and ‘discipline.’ Please remove my name permanently and completely from your membership rolls.

I walked away from the LDS church in the mid 1990’s due to considerable consideration and study.  I had been taught from birth that the LDS Church was the “one true restored church”.  I had been taught because we had a prophet, in Joseph Smith, and a prophet today, that we would be guided in “these later days”.

With the advent of the internet, I was able to read church documents and records dating back to Brigham Young and through the modern generation, documenting change after change to this “restored true and perfect church”.

These documents I read and researched were not propaganda books or documents pushed by “anti-Mormon” groups, they were archived church teachings and writings from the Prophets.  From Polygamy, to views on race in the priesthood, to changes to temple ceremonies and scriptural translations, the church was still evolving its beliefs, even though it had supposedly been perfectly restored by Joseph Smith.  This is what led to my initial walking away from the LDS church.

As time progressed, jaded now against all religion, thinking of it simply as a coping mechanism for death for naïve people, I didn’t give my personal faith much thought.  Then one day, around 2003, I begrudgingly visited a local church here in SWFL.  My wife and I (and new daughter) were new to town and thought maybe we could at least make some “nice” friends.

As the pastor spoke, I debated everything he said, using what I’d been taught in Mormonism.  I still knew all the come backs.  All the reasons the Christians were wrong.  I still felt that sense of arrogance.  Of how “cheap” the grace he taught about seemed.

Over the course of the next year though, I continued to go, listen … and MOST importantly, I finally opened the Bible and began to read it for myself.  As I read through books like the Gospel of John, I found a different Jesus than the one I’d been exposed to through Mormonism.  That Jesus was with God in beginning, and we were not. That there is ONE GOD, in three persons, Father, Son, Holy Spirit.

I discovered that grace didn’t come “after all we could do”, but grace upon grace was available.  That there was nothing we could do to save ourselves.  That there is no ladder we needed to climb to God.  That John teaches about God’s descension to us, not our ascension to him.

I learned that Jesus destroyed the temple and rebuilt it.  He did not rebuild it as one of those beautiful buildings the LDS uses today and calls Temples, but that when we are born again (as Jesus refers to our being remade process in John 3), we become the residing place of God.  We become His temple.  We no longer needed a prophet.  We no longer needed temples.

I read through the Epistles, in particular Paul’s letter to the Romans and found a new kind of appreciation for the depth of my (and all of humanities) depravity and our inability to do ANYTHING about it.  Yet I found hope beyond hope, that for those in Christ there is no condemnation.  That Jesus set us free.  Free from striving, and working, and temple recommends, and dress codes.  Free from wearing masks.

I read Galatians, that made is so clear that what Joseph Smith did was a twisting and perversion of the gospel just like Paul warned about.  That anytime we add works on top of the finished work of Jesus Christ, it is not the Gospel.  That we are made right with God because of our faith in Christ, not because we have obeyed the law, or gotten married in a temple, or received the Melchizedek priesthood.

I read the Old Testament (which is still hard to read), but I began to see that even those hard, difficult stories pointed us to Jesus.  That the Bible isn’t about me, and what I must do … but about God and what He has done.

I write to you today, and I bear you my testimony, that I believe, beyond a shadow of a doubt, that the Mormon church is a perversion of the true Gospel of Jesus Christ.  That the Book of Mormon is a fraud.  That Joseph Smith was never a prophet of God.

I believe that there is this ONE infinite, Holy, perfect, almighty, creator God in three persons that created ALL things for His glory.  I believe human beings, have all sinned against God, fall far short of his glory. I believe that the wage of that sin is death.

I believe God, being just and right and Holy, cannot stand for sin.  That we cannot enter His presence in our corrupted state.  Yet He desires to be with us; to reconcile with us.

I believe He sent Christ in the flesh to pay for our sin, to take the punishment we deserved.  He suffered.  He died.  I believe God raised him to life, and now being rich in mercy, because of His great love for us, makes us alive together with Christ, saving us by grace through faith alone.

I believe in the admonition of Paul that says  …If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, YOU WILL BE SAVED.  (Rm 10:9)

That’s my testimony.  I can’t imagine the cost of the Gospel. I can’t fathom the cost of our sin.  The cost of God saving me, Brian Culbertson.  It’s so high. That’s why I also can’t fathom an All-Knowing, All-Powerful God, who would pay that cost … and then allow the truth to be removed from the earth for 1700+ years, only to then finally be “restored”.

As I studied the Bible and came to understand that it wasn’t a book about me, rather a book about the true hero (Jesus), I gave my life to Him in 2005 and became a child of God.

I remember as a kid singing that primary song “I am a child of God, and so my needs are great.  Help me to understand his words, before it grows to late.  Lead me, guide me, walk beside me, help me find the way. Teach me all that I must do, to live with him someday.”  

The list of “all that I must do” was pretty long as I remember in the Mormon Church.  But I had missed that all I must do was REST.  Rest in the arms of a Savior; put my life, my hope, my eternity into the hands of the one who already did EVERYTHING.

Today, I am the full-time lead pastor at Refuge.Church in Fort Myers (www.refuge.church).  I do this for no pay.  I do it out of no obligation.  I do it only because I’ve FINALLY found the one true pearl of great price and I want to share it with anyone who will listen.

My encouragement to you, and to others (Christian, Mormon, Atheist, etc) read your Bible.  Read it like a child reading it for the first time. Allow God to speak to you.  Remove your filters.  Stop using it as a tool to justify what you already believe. Instead, read it to see what it actually says.  Be honest with yourself.  Be honest with God.  Seek the truth.  Then Jesus says “and ye shall know the truth, and the truth shall make you FREE.”  (John 8:32)

I understand what you consider the ‘seriousness’ and the ‘consequences’ of my actions. I am aware that the Church Handbook says that my resignation “cancels the effects of baptism and confirmation…and revokes temple blessings.”

My resignation should be processed immediately, without any ‘waiting periods.’ I am not going to be dissuaded or change my mind.  I would like a letter of confirmation so that I know that I am no longer listed as a member of your church.

Lastly, I pray that this letter begins a new search in your heart Daniel.  You will be in my continued prayers.  If you have a free Saturday night, feel free to drop by Refuge for a visit.  You’ll always be welcome and loved.

About the Author
Brian Culbertson is a Teaching Pastor of Refuge Church in Fort Meyers, Florida. His full autobiography from the church website can be found by clicking here

This article was originally published on the Refuge.Church website on January 27, 2019. It has been republished here with the kind permission of the author and Refuge.Church.

Dear Mr. Ex-Mormon Atheist, It may not be this, but it very often feels like this to those you’re processing your Post Mormon anger at in public.

compiled by Fred W. Anson
A few years ago, the good folks at the Zelph on the Shelf did a fantastic article entitled, “15 Things Ex-Mormons are Tired of Hearing” which was a superb compilation of the bad arguments that Ex-Mormons typically hear from True Believing Mormons (aka “TBMs”). As the author noted in her introduction, these are things that not only don’t facilitate constructive debate, they distract from it.

I loved the article. So did my friends. We ate it up!

Now my friends, like me, are mainly mainstream Christians and most are Ex-Mormons as well. And they suggested that we put together a list of the top 15 things that Christians are tired of hearing from ex-Mormon atheists/agnostics. So I slapped together a crowdsourced poll, posted it on the Internet, and the results will be discussed and considered over this short series of articles.

By the way, if you missed any of the prior segments of this series and would like to read it in order, from the beginning, click here for Part One, and here for Part Two.

5) “The Bible is just as credible as Mormon scripture is – as in not at all!”
And yet we have mountains of artifacts and manuscripts from the Biblical periods; the DNA evidence matches the historical record to a T; science generally supports rather than discredits the Bible, and; Archaeology validates rather than contradicts the biblical record. How is does that not, at the very minimum, make the Bible credible? Further, the theology of the Bible is in continuity with Old Testament theology rather than being a radical break from it as all Mormon scripture after the Book of Mormon is and it doesn’t contain the type of doctrinal errors and snafus that the Book of Mormon does. More than that, the Bible may be a challenging book to read due to its antiquity but at least it’s well-written, unlike the rambling repetitive prose of the Book of Mormon in particular and other Mormon scripture in general. And regarding science that so many Ex-Mormon Atheist point to as evidence for their claims, I would ask them to consider this from Francis Collins, Director, National Human Genome Research Institute:

I don’t believe there is an inherent conflict [between belief in God and science], but I believe that humans, in our imperfect nature, sometimes imagine conflicts where there are none. We see something that threatens our own personal view, and we figure that there must be some reason why that alternative view has to be wrong, or even why it has to be evil.
(David Masci, “The ’Evidence for Belief’: An Interview with Francis Collins”, Pew Research Center website, April 17, 2008) 

Again, I could be wrong here but I often think that many Ex-Mormons simply project their bad experiences with Mormon scripture onto the Bible and assume that they’re the same when, stated plainly, they’re not. I’ve also noticed that many Ex-Mormons coming out of the Latter-day Saint bubble are simply unaware of the vast body of literature that’s been built over the last 2,000-years in support of the Bible. Christian apologists are nothing new and can even be found in the pages of the New Testament (see Paul’s Mars Hill discourse in Acts 17 as one of many examples). So, there’s a lot more that could be said about this, but it’s probably been said better elsewhere. For example, I would recommend Joel Kramer’s excellent documentary “The Bible vs. Joseph Smith” to those interested in pursuing the subject further.

Click above to watch a documentary that compares and contrasts Biblical truth claims against the claims of Joseph Smith. 

4) “The Christians that I engage with are just as fanatically blind, irrational, and anti-intellectual as True Believing Mormons. Therefore, Christianity is just the other side of the same fanatical coin.”
Sadly, there’s some truth to this. Trust me, all too often I get just as irritated and frustrated with this as you Ex-Mormon Atheists do on this point. That said, please note my use of the words, “some truth”.  My Atheist friends, I would hope that you have been exposed to enough Christians to realize that what’s true of some isn’t necessarily true for all. Not all Christians are hunkered down in the Christian Tank in true Mormon fashion holding onto their closed minds and open Bibles and refusing to consider anyone or anything outside of said Tank, are they?

I would point to the work of well Christian authors like C.S. Lewis, Timothy Keller, John Lennox, Gary Habermas, Josh McDowell, Lee Strobel, J. Warner Wallace, and Francis Schaeffer as evidence of this. Let me outline just a few key works briefly:

  • C.S. Lewis was an atheist who was converted to Christianity as a result of the transcendence of life articulated in works of literature – including non-Christian authors, including pagan authors. His book The Abolition of Man argues against what he perceived as the corrosive nature of modernistic relativism and for universal ethical absolutes (which he called “the Tao”) using not only Christian sources but pagan sources as well. In his book Mere Christianity he gets even more specific, making the case that Christianity is the most rational and moral worldview. He makes this not from Christian sources but from logic, reason, and historical evidence that is outside of the Bible.
  • Gary Habermas was a historian and a skeptic who was forced to concede that not only was the resurrection of Christ reasonable but compelling. He came to this conclusion using sources that are not only critical of the resurrection but antagonistic to it – an approach that he calls the “minimal facts” method. His book The Case for the Resurrection of Jesus (which he co-authored with Mike Liacona, one of his students) is a good introduction to Mr. Habermas’ work.
  • Lee Strobel was an atheist journalist who, angered by his wife’s conversion to Christianity, set out to disprove the resurrection of Jesus Christ but in the end was forced to concede that it was not only possible but highly likely. As a result, he converted to Christianity. The book that outlines his journey as well as the evidence that he discovered, The Case for Christ, is good but, candidly the movie is even better.
  • J. Warner Wallace was, to use his own words, “an angry atheist” who took it upon himself to disabuse his Christian friends of their misguiding beliefs. Ultimately, using the skills that he had acquired as a trained Cold Case Detective for the Los Angeles Police Department, he was compelled to admit that the case for Christ was more cogent and credible than the case against Him. He has published his findings in the book “Cold Case Christianity“.

Now notice something here, my atheist friends, in all these cases they were outside of the Christian Tank and using the same epistemological tools that you do: logic, reason, and evidence. Further, not only that but in almost all cases not only were they hostile to the Christian worldview and belief system, they were also considering sources that were too. And yet when confronted with new evidence that contradicted their current preferred narrative, they changed their mind, didn’t they?

How is this fanaticism? How is this the same kind of subjective, thought-stopping, close-minded, anti-intellectual, feelings-centric approach to truth that you knew in Mormonism? Clearly, my atheist friends, these are not just “two sides of the same fanatical coin” are they? And clearly, not all Christians are as fanatically blind, irrational, and anti-intellectual as you say they are, are they?

Again, there are bad apples in all bushels so to broad brush and overgeneralize as you have in your argument is always going to get one into trouble, isn’t it? And if you doubt me, perhaps we should talk about the Ex-Mormons that we’ve seen who hold to and proselytize for atheism with the same blind passion and zeal that they did Mormonism back in the day. Shall I proceed, or would you like to just click through to just about any atheist Ex-Mormon discussion group and see it for yourself?1

Or put another way: Stone meet glasshouse.

Click above to watch an October 3, 2007 debate between Neo-Atheist Richard Dawkins and Christian Theist John Lennox.

3) “The God of Christianity is a moral monster. How can you worship such an egotistical hater and murderer?”
Unless I’m mistaken, your assertion is a variant of this famous quote from well-known Neo-Atheist, Richard Dawkins in his bestselling book, “The God Delusion”:

The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.
(Richard Dawkins, “The God Delusion”, p.31; Houghton Mifflin, 2006) 

There’s a lot there to unpack there, so for the sake of brevity (after all, entire books have been written in response to this statement from Mr. Dawkins), I will limit myself to just one portion – the “vindictive, bloodthirsty ethnic cleanser” claim.

One of the key principles for properly interpreting literature – any piece of literature, including the Bible – is that the text must be interpreted within its historical context.2 When one fails to do so one is engaging in the fallacy known at “Presentism” which is defined as follows:

In literary and historical analysis, presentism is the anachronistic introduction of present-day ideas and perspectives into depictions or interpretations of the past. Some modern historians seek to avoid presentism in their work because they consider it a form of cultural bias, and believe it creates a distorted understanding of their subject matter. The practice of presentism is regarded by some as a common fallacy in historical writing.
(Wikipedia, “Presentism (literary and historical analysis)”)

Yes, my atheist friends, I agree: To modern 21st Century ears and by today’s values, the language of the Biblical God can sound harsh, unreasonable, even immoral. However, Biblical Scholar Paul Copan explains, using the exaggerated war rhetoric in the Old Testament as a case study, by ancient standards, the biblical rhetoric was just par for the course:

Most Christians read Joshua’s conquest stories with the backdrop of Sunday school lessons via flannel graph or children’s illustrated Bible stories. The impression that’s left is a black-and-white rendition of a literal crush, kill, and destroy mission. A closer look at the biblical text reveals a lot more nuance—and a lot less bloodshed. In short, the conquest of Canaan was far less widespread and harsh than many people assume.

Like his ancient Near Eastern contemporaries, Joshua used the language of conventional warfare rhetoric. This language sounds like bragging and exaggeration to our ears. Notice first the sweeping language in Joshua 10:40: “Thus Joshua struck all the land, the hill country and the Negev and the lowland and the slopes and all their kings. He left no survivor, but he utterly destroyed all who breathed, just as the Lord, the God of Israel, had commanded.” Joshua used the rhetorical bravado language of his day, asserting that all the land was captured, all the kings defeated, and all the Canaanites destroyed (cf. 10:40–42; 11:16–23: “Joshua took the whole land . . . and gave . . . it for an inheritance to Israel”). Yet…Joshua himself acknowledged [later in the narrative] that this wasn’t literally so.
(Paul Copan, “Is God a Moral Monster?: Making Sense of the Old Testament God”, p.170. Baker Publishing Group. Kindle Edition)

Mr. Copan then goes on to compare and contrast the war rhetoric of other countries from the same period to Joshua’s:

Ancient Near Eastern accounts readily used “utterly/completely destroy” and other obliteration language even when the event didn’t literally happen that way. Here’s a sampling:

• Egypt’s Tuthmosis III (later fifteenth century) boasted that “the numerous army of Mitanni was overthrown within the hour, annihilated totally, like those (now) not existent.” In fact, Mitanni’s forces lived on to fight in the fifteenth and fourteenth centuries BC.

• Hittite king Mursilli II (who ruled from 1322–1295 BC) recorded making “Mt. Asharpaya empty (of humanity)” and the “mountains of Tarikarimu empty (of humanity).”

• The “Bulletin” of Ramses II tells of Egypt’s less-than-spectacular victories in Syria (around 1274 BC). Nevertheless, he announces that he slew “the entire force” of the Hittites, indeed “all the chiefs of all the countries,” disregarding the “millions of foreigners,” which he considered “chaff.”

• In the Merneptah Stele (ca. 1230 BC), Rameses II’s son Merneptah announced, “Israel is wasted, his seed is not,” another premature declaration.

• Moab’s king Mesha (840/830 BC) bragged that the Northern Kingdom of “Israel has utterly perished for always,” which was over a century premature. The Assyrians devastated Israel in 722 BC.

• The Assyrian ruler Sennacherib (701–681 BC) used similar hyperbole: “The soldiers of Hirimme, dangerous enemies, I cut down with the sword; and not one escaped.”

You get the idea. Let’s now return to the Old Testament text to press this point further. It’s true that Joshua 9–12 utilizes the typical ancient Near Eastern literary devices for warfare. But at the book’s end, Joshua matter-of-factly assumes the continued existence of Canaanite peoples that could pose a threat to Israel. He warns Israel against idolatry and getting entangled in their ways: “For if you ever go back and cling to the rest of these nations, these which remain among you, and intermarry with them, so that you associate with them and they with you, know with certainty that the Lord your God will not continue to drive these nations out from before you” (Josh. 23:12–13).
(Ibid, pp.171&172)

Finally, in his chapter summary from chapter 17, (“Indiscriminate Massacre and Ethnic Cleansing? The Killing of the Canaanites (III)”) Mr. Copan further explains that the historical reality doesn’t match the rhetoric any more than the rhetoric of other leaders of the region and era did:

• The language of the consecrated ban [against allowing any living thing to survive] (herem) includes stereotypical language: “all,” “young and old,” and “men and women.” The ban could be carried out even if women and children weren’t present.

• As far as we can see, biblical herem was carried out in particular military or combatant settings (with “cities” and military “kings”). It turns out that the sweeping language of the ban is directed at combatants.

• The ban language allows and hopes for exceptions (e.g., Rahab); it isn’t absolute.

• The destruction language of ancient Near Eastern warfare (and the Old Testament) is clearly exaggerated. Groups of Canaanite peoples who apparently were “totally destroyed” were still around when all was said and done (e.g., Judg. 1).

• The greater concern was to destroy Canaanite religion, not Canaanites per se, a point worthy of elaboration (see the next chapter).

• The preservation of Rahab and her family indicates that consecration to the ban wasn’t absolute and irreversible. God had given ample indications of his power and greatness, and the Canaanites could have submitted to the one true God who trumped Egypt’s and Canaan’s gods, sparing their own lives.

• The biblical text, according to some scholars, suggests that peace treaties could be made with Canaanite cities if they chose to, but none (except Gibeon) did so (Josh. 11:19). The offer of peace was implicitly made to Jericho.

• The biblical text contains many references to “driving out” the Canaanites. To clear away the land for habitation didn’t require killing; civilians fled when their military strongholds were destroyed and soldiers were no longer capable of protecting them.

• From the start, certain (more cooperative) Canaanites were subjected to forced labor, not annihilation (Judg. 1:27–36; 1 Kings 9:20–21; Josh. 15:63; 16:10; 17:12–13; cf. Ps. 106:34–35). This was another indication that the ban wasn’t absolute.

• Joshua carried out what Moses commanded (Deut. 7 and 20), which means that Moses’s language is also an example of ancient Near Eastern exaggeration. He did not intend a literal, all-encompassing extermination of the Canaanites.

• The archaeological evidence nicely supports the biblical text; both of these point to minimal observable material destruction in Canaan as well as Israel’s gradual infiltration, assimilation, and eventual dominance there.

We have many good reasons to rethink our paradigm regarding the destruction of the Canaanites. On closer analysis, the biblical text suggests that much more is going on beneath the surface than obliterating all the Canaanites. Taking the destruction of anything that breathes at face value needs much reexamination.
(Ibid, Kindle edition, p.184)

So, yes, my atheist friends, if you engage in fallacious presentism then you can make this poor argument. However, if you limit yourself to proper historical and hermeneutical scholarship, this argument unravels.

Sadly, Mr. Dawkin’s Neo-Atheist work doesn’t appear to be interested in an honest, nuanced approach to the issues that he raises. Rather, he seems to prefer bombastic, over-heated polemics, hyperbole, and misrepresenting both those he disagrees with and his sources. I would hope that you can be better than that – more thoughtful intellectually honest, to be specific. As the saying goes, there really are two sides to every story.

In the last article in this series, we will cover the top two things that we’re tired of hearing from Ex-Mormon Atheists.

Click above to watch Bible Scholar and Christian Apologist Paul Copan address the question, “Is God a Moral Monster” at Apologetics Canada Conference 2012.

NOTES
1 I wrote about the dynamic of Atheist fanaticism in my article, “Why I Steer Christians Away from Non-Christian, Ex-Mormon Bulletin Boards”.

2 For reference, here are the Eight Rules of Interpretation from the book “Who Said Women Can’t Teach?” by Charles Bromley.

The Eight Rules of Interpretation Used by Legal Experts for Over 2,500 Years
1) Rule of Definition.
Define the term or words being considered and then adhere to the defined meanings.
2) Rule of Usage.
Don’t add meaning to established words and terms. What was the common usage in the cultural and time period when the passage was written?
3) Rule of Context.
Avoid using words out of context. Context must define terms and how words are used.
4) Rule of Historical background.
Don’t separate interpretation and historical investigation.
5) Rule of Logic.
Be certain that words as interpreted agree with the overall premise.
6) Rule of Precedent.
Use the known and commonly accepted meanings of words, not obscure meanings for which there is no precedent.
7) Rule of Unity.
Even though many documents may be used there must be a general unity among them.
8) Rule of Inference.
Base conclusions on what is already known and proven or can be reasonably implied from all known facts.

Again, if you missed any part of this series and would like to read it in order, from the beginning, click here for Part One, and here for Part Two.

Again, if you missed any part of this series and would like to read it in order, from the beginning, click here for Part One, here for Part Two, and here for Part Four.

compiled by Fred W. Anson
A few years ago, the good folks at the Zelph on the Shelf did a fantastic article entitled, “15 Things Ex-Mormons are Tired of Hearing” which was a superb compilation of the bad arguments that Ex-Mormons typically hear from True Believing Mormons (aka “TBMs”). As the author noted in her introduction, these are things that not only don’t facilitate constructive debate, they distract from it.

I loved the article. So did my friends. We ate it up!

Now my friends, like me, are mainly mainstream Christians and most are Ex-Mormons as well. And they suggested that we put together a list of the top 15 things that Christians are tired of hearing from ex-Mormon atheists/agnostics. So I slapped together a crowdsourced poll, posted it on the Internet, and the results will be discussed and considered over this short series of articles.

By the way, if you missed Part One of this series and would like to read it in order, from the beginning, click here.

10)“It’s religious fanatics like you that fly airplanes into skyscrapers!”
Yes, it is true that some religious fanatics do commit violence, there is no denying this. However, what this argument fails to account for is that so do some atheist fanatics. There are bad apples in every bunch. But does that make all the apples bad? Isn’t this, in reality, nothing more than a cherry-picked, broad-brush, guilty by association faulty that either side can use? As Christian Professor and Apologist Alistair McGrath and his wife Joanna noted well of famous Atheist, Richard Dawkins’ use of this argument in his book, “The God Delusion”:

Dawkins treats this as the defining characteristic of religion, airbrushing out of his somewhat skimpy account of violence any suggestion that it might be the result of political fanaticism – or even atheism. He is adamant that he himself, as a good atheist, would never, ever fly airplanes into sky-scrapers, or commit any other outrageous act of violence or oppression. Good for him. Neither would I. Yet there are those in both our constituencies who would. Dawkins and I may both disavow violence, and urge all within our groups to do so. But the harsh reality is that religious and anti-religious violence has occurred and will continue to do so.
(Alister McGrath and Joanna Collicutt McGrath, “The Dawkins Delusion?, Atheist Fundamentalism and the Denial of the Divine”, pp.59-60

Later in the same book the McGraths expand this out further:

As someone who grew up in Northern Ireland, I know about religious violence only too well. There is no doubt that religion can generate violence. But it’s not alone in this. The history of the twentieth century has given us a frightening awareness of how political extremism can equally cause violence. In Latin America, millions of people seem to have ‘disappeared’ as a result of ruthless campaigns of violence by right-wing politicians and their militias. In Cambodia, Pol Pot eliminated his millions in the name of socialism.

The rise of the Soviet Union was of particular significance. Lenin regarded the elimination of religion as central to the socialist revolution, and put in place measures designed to eradicate religious beliefs through the ‘protracted use of violence’. One of the greatest tragedies of this dark era in human history was that those who sought to eliminate religious belief through violence and oppression believed they were justified in doing so. They were accountable to no higher authority than the state.

In one of his more bizarre creedal statements as an atheist, Dawkins insists that there is ‘not the smallest evidence’ that atheism systematically influences people to do bad things. It’s an astonishing, naïve and somewhat sad statement. Dawkins is clearly an ivory-tower atheist, disconnected from the real and brutal world of the twentieth century. The facts are otherwise. In their efforts to enforce their atheist idealogy, the Soviet authorities systematically destroyed and eliminated the majority of churches and priests during the period 1918–41. The statistics make for dreadful reading. This violence and repression was undertaken in pursuit of an atheist agenda – the elimination of religion.

This hardly fits in with another of Dawkins’ creedal statements: ‘ I do not believe there is an atheist in the world who would bulldoze Mecca – or Chartres, York Minster, or Notre Dame.’ Sadly, this noble sentiment is a statement about his personal credulity, not the reality of things. The history of the Soviet Union is replete with the burning and dynamiting of huge numbers of churches. His pleading that atheism is innocent of the violence and oppression that he associates with religion is simply untenable, and suggests a significant blind spot.
(Alister McGrath and Joanna Collicutt McGrath, “The Dawkins Delusion?, Atheist Fundamentalism and the Denial of the Divine”, pp.78-79

And I think that what can be said of Dawkins’s use of this argument can be said of its use by atheists in general. As the saying goes, “There’s reality, and then there’s your reality. Apparently, never the twain shall meet!”

Click on the click above to watch Rod Liddle’s 2006 documentary in which he investigates and debates whether atheists can be considered as intolerant and fanatical as some established religious groups.

9) “If you consistently applied your standards you would be just as critical of Christianity as you are Mormonism.”
I absolutely agree – and thankfully I’m not alone. This is probably why you see so much loyal dissent, debate, and disagreement within Christianity. If you doubt me I would encourage you to pick up just about any issue of Christianity Today magazine and start reading. If there’s anything that Christians have demonstrated well over the millennia is what a bunch of cranky, cantankerous, contentious, navel-gazing, critical thinkers and self-critics they are. One need only consider William D. Hendricks’ book “Exit Interviews: Revealing Stories of Why People are Leaving the Church” or Ron Enroth’s book, “Churches That Abuse” to see this.

Candidly, whenever I hear this argument from Ex-Mormon Atheists I can’t help but wonder if they’re projecting Mormonism onto Christianity. After all, in Mormonism, critical thinking in regard to the religion isn’t just discouraged, it’s militantly suppressed. As the Ostler’s said so well in their classic work, “Mormon America”:

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.
(Richard N. and Joan K. Ostling, “Mormon America: The Power and the Promise” (2007 Edition), p. 115)

So, I suspect, though I could be wrong, that whenever an Ex-Mormon Atheist sees a mainstream Christian playing the persecution card, as candidly some do, they assume that the entire religion is Mormonism all over again – and it ain’t.

8) “Live and let live – stop harassing my Mormon family and friends will ya? Stop trying to disabuse them of their chosen lifestyle! Move on with your life, get over it!”
Fair enough.
You first!

Of all the Double Standards that we’ll see in this series this one, to me, is the most glaring. I’ve always found it fascinating that Atheist Ex-Mormons get their knickers in a twist over others – especially Evangelicals – attempting to disabuse their Mormon family and friends of their faith, but think nothing of attempting to do the same themselves.

So, Kettle, meet Pot.

Further, I’m grateful for the Atheists who understand why Christians are only being consistent with their worldview and values when they evangelize. Take, for example, the famous magician and outspoken Atheist, Penn Jilette (of Penn & Teller) who probably said it best when he said:

I’ve always said that I don’t respect people who don’t proselytize. I don’t respect that at all. If you believe that there’s a heaven and a hell, and people could be going to hell or not getting eternal life, and you think that it’s not really worth telling them this because it would make it socially awkward—and atheists who think people shouldn’t proselytize and who say just leave me along and keep your religion to yourself—how much do you have to hate somebody to not proselytize? How much do you have to hate somebody to believe everlasting life is possible and not tell them that?

I mean, if I believed, beyond the shadow of a doubt, that a truck was coming at you, and you didn’t believe that truck was bearing down on you, there is a certain point where I tackle you. And this is more important than that.
(Penn Jilette, YouTube video, Nov 13, 2009)

My Ex-Mormon Atheist friends, we don’t begrudge you all for behaving in ways consistent with your worldview. Heck, we don’t even begrudge you all attempting to proselytize and persuade us of the superiority of the atheist worldview and/or disabuse us of what you see as our false beliefs, values, and misguided point of view. And we don’t criticize and condemn you for doing so with our Mormon family members and friends. So why do you begrudge, criticize, and condemn us for behaving in ways consistent with ours?

7) “Moses was a cult leader, Jesus was a cult leader, Mohammed was a cult leader, and Joseph Smith was a cult leader – so what’s the difference? A cult is a cult.”
If you’re using the dictionary definition of, “great devotion to a person, idea, object, movement, or work (such as a film or book)” (the Merriam-Webster English Dictionary definition of “cult”)? Sure, I agree. However, if we use that definition shouldn’t we add names like Richard Dawkins, Sam Harris, Christopher Hitchens, and Bill Maher to the list too? After all, we see the same kind of dogmatic devotion to them in some Atheist circles that we see from Muslims, Christians, and Mormons in theirs, don’t we?

And if you’re using the sociological definition as determined by something like, say, the BITE Model, then yes, some Christian groups are indeed cults, but not all. For example, one can think of Westboro Baptist Church which clearly qualifies as such according to that criteria.

However, if you’re using the theological definition of, “Christian cults are new religious movements which have a Christian background but are considered to be theologically deviant by members of other Christian churches”? (see the Wikipedia article on the word “Cult“) No, I don’t agree. Unlike Mormonism, mainstream Christianity has boundaries, and if a group or a leader falls outside of those boundaries, as far as we’re concerned they’re a cult. Period. For example, we consider Shawn McCraney and his McCraneyism movement to be just as much a cult as the Mormon Church is according to this criterion.

So tell us, Mr. Ex-Mormon Atheist, exactly why are standard boundary definition and maintenance problems here? After all, if someone claims to believe in a deity then they’re no longer an Atheist, are they? And if someone denounces Joseph Smith as a true prophet, then they’re no longer Mormon, are they? Why are others allowed to maintain boundaries around their group or culture, but mainstream Christians aren’t? I find this puzzling.

Click the link above to see Whiteboard Animation explaining the BITE Model.

6) “No one listens to Mormon Critics! When I was a Mormon I hated and ignored people like you!”
And yet here you are! Are you seriously going to tell me that the work of Mormon Critics had no influence on your decision to leave? Would you prefer that the Tanners hadn’t have put pressure so much pressure on the LdS Church that it had no choice but to acknowledge and release previously suppressed manuscripts like the 1832 handwritten Joseph Smith, First Vision account? Would you prefer that Wesley Walters (a Presbyterian minister) hadn’t tracked down and published the Joseph Smith 1826 Bainbridge, New York Trial Record? Or that he hadn’t encouraged well known Mormon Historians like Michael Marquardt, Dan Vogel, Will Bagley, and others and helped get them established in the discipline? Or perhaps you would prefer that Christian Mormon Critics hadn’t pressured the LdS Church to give up polygamy in the 19th Century, or racial discrimination in the 20th?

Would you prefer that the Joseph Smith Papers Project – which was to a large part a reaction to the common refrain that the LdS Church wasn’t open and transparent with its archives – didn’t exist? Or perhaps the Mormon Think website, which would be impossible without the body of evidence from Mormon Critics that makes it possible? And can you honestly say that if you hadn’t been confronted by all this evidence and the arguments that flow out of it from the Mormon Critics that you used to hate you wouldn’t be free of Mormonism now?  Apparently, you didn’t do as good a job of ignoring as you seem to think you did, did you? And can you honestly say that you aren’t glad that Christian Mormon Critics like me persisted despite your “in yer face” hatred and attempts to ignore us back in the day?

So Mr. Atheist . . . you’re welcome. It was our pleasure. Really! We’re just glad to see that you’re out, aren’t you?

In the next installment of this series, we will cover the next set of things that Christians are tired of hearing from Ex-Mormon Atheists.

Click on the above link to see Mormon Apologist Mike Ash’s 2002 FAIRMormon presentation on how and why the body of work from Mormon Critics has improved the quality of Mormon Scholarship over the years.

Again, if you missed any part of this series and would like to read it in order, from the beginning, click here for Part One, here for Part Three, and here for Part Four.

A Caution and a Path for Transitioning Ex-Mormons

by Fred W. Anson
Best selling author John Bradshaw is fond of saying, “You are a human being, not a human doing.” For those of us coming from legalistic, high-demand religious groups where personal performance is the yardstick by which value is judged these words sound like nonsensical gibberish. I mean, all after, doesn’t “doing” mean that you have the right to “be”? And if you do more won’t you be more? Isn’t, “The one who does the most and gets the most stuff wins!” the rule of life? Jesus said, “No!”

To the ever-increasing demands of “Do!” that the world screams at us Christ quietly says, “Abide”. Further, He says, paradoxically, that the key to bearing fruit is abiding:

I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. By this My Father is glorified, that you bear much fruit; so you will be My disciples.
— John 15:5-8 (NKJV) 

This is something that those of us coming from high demand, performance-oriented, image-conscious religious settings tend to struggle with. The idea of simply “abiding” rather than constantly “doing” tends to be something uncomfortable – even repulsive – to us, doesn’t it? I mean, after all, didn’t Christ also say that nasty things will happen to those who don’t bear fruit? So the answer must be to go out there, find your new calling,  and get busy with it, right? I mean come on you need to be doing something to bear fruit, right? And doesn’t the more fruit you produce mean that God will love and bless you more? Isn’t that how this religion thing is supposed to work?

A: Yes, that is indeed how the religions of men work;
No, that’s not how the religion of Christ does.

Rather, Jesus calls us to know him, to abide in Him, and thereby bear good fruit through Him organically as our walk with Him unfolds under His divine tutelage. It is His work in us that slowly and naturally bears fruit like grape clusters on a vine ripening in the sun.

The Ex-Mormon Struggle
Not inconsequentially, in Mormonism, so much time is spent in constantly doing things that the member doesn’t have time to think, feel, or enjoy the kind of slow, genuine, quiet, intimate, steadfast, communion with Christ that taught in John 15. This is no accident, Mormon leaders encourage this from the pulpit, don’t they?  And constantly being crazy busy and uber-productive is a point of pride in Mormon Culture, isn’t it? As a result, downshifting from this constant swirl of activity can be challenging for many former members, can’t it?

This PowerPoint presentation, given at the Faith After Mormonism Conference on October 12, 2019, in Murray, Utah, gives the solution from both the words of Jesus in tandem with the practical, hard-won experience of Ex-Mormons who have made this, not always easy and frequently bumpy, transition, into “being not doing”.

Click the above image for the video recording of this presentation from the Faith After Mormonism Conference.

Main Presentation (with Bonus Content)
This is the main presentation that was given at the 2019 Faith After Mormonism Conference during the Saturday morning Workshop Sessions.

The Bonus Content section is a map of where the post-Mormon bear traps lie based on the hard-won, real-world experience of successfully transitioned Ex-Mormons.  It also contains a treasure trove of wisdom borne out of their (often painful) Post-Mormon life experiences. The design and intent of this section isn’t to replace the Ex-Mormon’s old Mormon To-Do List with a new Evangelical version, but to invite them to learn from those who have gone before them.  This content also demonstrates clearly how while abiding in Christ may be as natural as eating, drinking, walking and breathing, it’s not always passive.

Click the above image for the PowerPoint Presentation and here for the handout. 

Supplemental Content
This is a grass-catcher collection of content that was compiled, “just in case” for the Q&A portion of the main presentation. This presentation, combined with the Main Presentation, represent a kind of mini-crash course or road map of resources and reference materials to assist in helping the Ex-Mormon successfully make a full transition into mainstream historic Christianity.

Click the above image for the PowerPoint Presentation and here for the handout. 

Bonus Content
After this event, the presenter was interviewed by Russ East of KUTR “Truth Radio” on his “Passion For Christ” program. This interview touched on content that wasn’t covered in the Faith After Mormonism conference presentation and that may be of interest to transitioning Ex-Mormons.
Click here to listen to Part 1
Click here to listen to Part 2

About the Presenter
Fred W. Anson (Lake Forest, California) is the founder and publishing editor of the Beggar’s Bread website, which features a rich potpourri of articles on Christianity with a recurring emphasis on Mormon studies. Fred is also the administrator of several Internet discussion groups and communities, including several Mormon-centric groups, including two Facebook Support Groups for Ex-Mormons (Ex-Mormon Christians, and Ex-Mormon Christians Manhood Quorum).  

About the Conference
Our purpose is to provide hope and wisdom for people leaving Mormonism to explore a new faith home in historic, biblical Christianity. Through speakers, workshops, exhibitors, and individual interactions,
you will receive helpful resources and meet others on a similar journey.

The Presenter would like to acknowledge and thank the following people for their assistance in producing this presentation (in no particular order): Michael and Briana Flournoy; Tina Edgar; the Admins of the Ex-Mormon Christians Facebook Group (Jackie Davidson, Amy Fuller, Barb Griffin, and Michael Stevens); Charlotte Pardee and the Ex-Mormons for Jesus, Orange, California chapter; Ross Anderson for making all this possible; and as always, I thank my wonderful wife Sue, who not only keeps me honest and humble but even-keeled to boot!

But above all else: Soli Deo Gloria.
Thank you, Jesus, for saving a wretch like me from my own worst enemy – myself.

“A former Mormon who has accepted Christ is a living testimony of the awesome power of God.”

by Michael Flournoy
If you’re a new Ex-Mormon who has accepted Christ, you probably feel anxious, isolated, and confused. You’re likely still in the process of rebuilding your identity and hurting from relationships that fell apart during your transition. You might still feel the pull of the Mormon church, like an addiction that won’t go away. I want you to know, from one Ex-Mormon to another, that things do get better with time.

Leaving can cause a lot of insecurities. It may feel like you’re treading water. No matter the circumstances, I hope you know how courageous you are. Staying in the boat would have been the easy path. You could have remained, and avoided causing waves. Instead, you chose to follow the truth at what must have been a significant cost. A lot of us lose everything upon leaving Mormonism. It’s okay to hurt and mourn the loss of these things. Sometimes as a new Christian I felt guilty for being depressed because I knew Jesus was worth so much more than I had lost.

I want you to know that it’s okay to not be okay, even as a Christian. It’s natural to go through a healing process, so give yourself time to recover. Cast your cares on the Lord. The same God who raises the dead can take our shattered, burnt, and worn out pieces and make our lives an elegant art piece.

It’s common to experience doubt and fear in this stage of transition. We were taught to believe that everything outside of Mormonism was darkness and lies. They threatened that those who left would suffer more than murderers and adulterers because they who had the greater light would receive the greater condemnation. One thing you will come to realize is God has not given us the spirit of fear (2 Timothy 1:7), rather He motivates us with perfect love.

If the world has turned against you, take comfort in the fact that the world hated Jesus first (John 15:19-20).  If friends and relatives say hurtful things to you then rejoice! In Matthew 5:11-12 Jesus says, “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.  Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.”

In a sense, we Ex-Mormons have “named and claimed” suffering in Christ’s name, and that’s nothing to be ashamed of.  Romans 8:16-17 (ESV) says,

The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

God hasn’t brought you to the place you are now just to abandon you.  He has started a work in your life, and He is faithful to finish it (Philippians 1:6). Your identity is no longer in Mormonism, but in Christ alone. That said, there are lessons God wants to teach you from your time in Mormonism and your transition out of it. When all is said and done you will have gained some hard-won wisdom and you’ll be a blessing to those around you.

That’s right, a blessing! It’s so common for us to feel ashamed and want to bury our past. Then we think we have nothing to offer the Christian community. Well, that’s not true at all. A pastor once told me that God can take our greatest mess and turn it into our greatest message. A former Mormon who has accepted Christ is a living testimony of the awesome power of God.

I want you to know that nothing can separate you from the love of God, not even your own sins.  As a new believer, I sometimes questioned my salvation after sinning.  I would think: well salvation is supposed to produce good fruit and yet here I am sinning again, I guess I’m not a real believer after all.  If these thoughts enter your mind, show them the door.  The God who died for us isn’t about to let us go that easily.  We can pull a Jonah and flee from God, but he will leave the 99 to find His wayward sheep.  In other words, you can run but you can’t hide.

Sin has no more power over you because are no longer under the law, but grace (Romans 6:14).  And Jesus’ grace is more than enough to guarantee our safe arrival into the Kingdom of Heaven.  I want you to know that God loves you.  He is always with you, even in the darkest valleys of life, and He will wipe away your every tear when you enter His holy presence. It will be worth it all someday.

About the Author
Michael Flournoy served a two-year mission for the LDS Church where he helped organize three Mormon/Evangelical dialogues and has participated in debate at the Southwestern Baptist Theological Seminary. Born into Mormonism, Mr. Flournoy converted to Evangelical Christianity in 2016. He had been out of the LDS Church for 2-years and 5-months when he wrote this article. 

It will be worth it all someday,
It will have been worth it to go
The straight and narrow way,
When we finally see His face
And feel His strong embrace
It will be worth it all that day

These present troubles don’t compare
To all the glory our God, He has prepared
And when we finally see His face
And feel His strong embrace
It will be worth it all that day

I can hear the angels celebrate as He calls
My {your} name
I can hear the Father say well done
My good and faithful servant, well done
And it will be worth it all,
It will be worth it all someday
(words & music by Tommy Walker) 

A Prayer of Release for Former Mormons and their Descendants

by Tracy Tennant
The following is a prayer of release for former Mormons and their descendants. This can be used in conjunction with healing and deliverance ministry sessions or can be used by individuals who have left or are in the process of leaving Mormonism, or those with Mormon ancestry.

As with all forms of inner healing, forgiveness is key to breaking any “legal” rights the Enemy (unclean spirits, etc.) have to harass us or keep us in spiritual bondage. Being able to forgive LDS parents and/or ancestors for their participation in Mormonism is essential to being set free. So is forgiving yourself! Forgiveness can be stated out loud in private or in the presence of other Christians. This prayer should be spoken out loud.

Praise be to You Lord my God, King of the universe! I come to You in the name of Your Son, Jesus Christ, to seek cleansing and deliverance from the spiritual bondage of Mormonism and the curses related to the temple ceremonies.

I renounce every oath and vow made by my ancestors and myself as Mormons and rebuke every spiritual power consequently affecting me and my family.

I renounce my baby dedication into the Church of Jesus Christ of Latter-day Saints and the status of being “born in the covenant.”

I renounce my baptism and confirmation into the Mormon Church, and all priesthood blessings I received by the laying on of hands from Mormon priesthood holders.

I renounce the temple initiatory “washing and anointing,” and the sealing of the anointing,  done for myself and on behalf of the dead. I renounce the prayers, proclamations, and pronouncements made over me during the initiatory ceremony.

I renounce the New Name given to me in the temple.

I renounce the First Token of the Aaronic Priesthood with its accompanying name, sign, and penalty.

I renounce the Second Token of the Aaronic Priesthood with its accompanying name, sign, and penalty.

I renounce the First Token of the Melchizedek Priesthood, or sign of the nail, with its accompanying name, sign, and penalty.

I renounce the Second Token of the Melchizedek Priesthood, the Patriarchal grip or sure sign of the nail, with its accompanying name, sign, and penalty.

I renounce all oaths made in the Temple, and all their accompanying signs, blessings, and penalties (curses).

I renounce all vows made at the various altars of the temple.

I renounce the True Order of Prayer spoken around the altar in the temple.

I renounce all covenants made to obey the five Laws given in the temple ceremony.

I renounce all the work done at and through the veil, with all the names, signs, and tokens.

I renounce all vows made over the altar during the sealing ceremony, with all its names, signs, and tokens, and any soul ties that were formed as a result.

I renounce the false marriage covenant of Mormonism, the “New and Everlasting Covenant,” and any unholy soul tie formed.

I renounce all temple work done by me on behalf of the dead.

I renounce all secrecy, work, rituals, vows, pagan symbolism, bondages, and blessings and curses of the Mormon temple ceremonies done for myself or on behalf of my ancestors and for the deceased, both known and unknown to me.

I renounce all sacraments, oaths, vows, covenants, promises, penalties, curses, prophecies, blessings, pronouncements, and laying on of hands done under the authority of the Mormon Aaronic and Melchizedek priesthoods.

I renounce and reject Mormonism and all false teachings, rites, and ordinances therein.

Father God, I ask for the holy blood of Your Son, Yeshua Messiah (Jesus Christ) to cleanse me from all residue of Mormonism. Cleanse my spirit, soul, and mind, my will, emotions, and every part of my body that has been affected by my participation in Mormonism. I ask You to dissolve all legal rights over me obtained by the Adversary and all unclean spirits; in Jesus’ name, I pray, amen!

(originally published on the “Equipping Christians” website. Republished here with the permission of the author.)

About the Author
Tracy Tennant holds a Bachelor of Arts in communication; Associate of General Studies, with a focus on early childhood education; and Certificate of Achievement in Practical Nursing. Her greatest accomplishment is being the mother of ten children. While an active member of the Church of Jesus Christ of Latter-day Saints for 26 years, Tracy held many positions, including: Young Married Adult Activities Leader, Primary Teacher, Nursery Assistant, Assistant Ward Librarian, Ward Bulletin Specialist, Cub Scout Den Leader, Ward Music Chairman, Visiting Teaching Supervisor, Relief Society Teacher, and Relief Society President, among others. Tracy was a frequent vocalist and speaker at special youth and adult firesides.  She was serving as Relief Society President when she left Mormonism for a Biblical faith in Jesus Christ in November of 2000. She currently writes, blogs, and speaks on motherhood, family, and health, as well as shares her experience and knowledge of Mormonism.