Archive for the ‘Mormon Culture’ Category

The blind man, now healed, hugging Christ in a gesture of gratitude.

by Michael Flournoy
On August 14, 2017, an article entitled, “A Message to the Most Ardent Critic of the Mormon Church” was posted by Ben Arkell on his blog “Mormon Light”. This faith-promoting “masterpiece” is about a two-minute read, and it focuses on the experience of dropping sons and daughters off at the Missionary Training Center.

He gives a second-hand experience from a Mormon who shared his testimony from the pulpit. This unnamed brother was dropping off his son and daughter to serve as missionaries for about two years.  While at the MTC, he saw other families doing the same thing.

He said, “I was completely overcome with emotion as the reality of what these families were doing set in. These families, which come from all walks of life and arrive in anything from a beat up mini-van to a $60,000 SUV, send their children off to unknown countries where they trudge through mud, eat bugs, and endure poor living conditions.”

Feeling the weight of the sacrifice being made, this Mormon wished Ex-Mormon critics were by his side so they could see what he was seeing. In this hypothetical scenario, he would tell them, “You mean to tell me these people are brainwashed? These individuals and families who in all other walks of life, in their education, in their careers, and in their communities are successful, smart, and industrious – you mean to tell me in this one area they are so ignorant and brainwashed that they could send away their sons and daughters?”

He replies, “Never. They would never do it. But the reason they do allow their children to sacrifice two years of their lives is because the gospel of Jesus Christ is true.”

Before I left the faith in 2016, I felt the same way about apostates as every other Latter-day Saint: they were deceived by Satan, they were trapped in sin, or they had just plain been offended. When they left, the devil warped them into hateful maniacs who could never leave the church alone again.

It was all fun and games until suddenly I was an apostate. I didn’t leave because I was offended or trapped in sin. I simply found something better, namely the doctrine of imputed righteousness. Nevertheless, I have been accused of intellectualizing my way out of the church. One woman had the audacity to tell me I’d left for the enticing of an easier path.

I wish sometimes that ardent followers of Mormonism could stand by my side and see what I see in the Ex-Mormon community. There are people from all walks of life, driving anything from a mini-van to an SUV, who have left the church. Their stories are far more diverse than you would think. I see people leaving all the time, and the weight of their sacrifice hangs heavy on my heart.

It takes a lot to leave a religious system that means everything to you. I know people who have lost everything meaningful in their lives because they left the faith, and yet they are accused of taking the easy way out.

In all fairness, I understand what the author is getting at. I was a Mormon missionary myself. I’ve had all the same experiences and the same testimony. It’s not like I woke up one morning and mists of darkness covered those feelings up. I walked away with them intact, and it was excruciating. So why did I do it? Like so many others, I was compelled to follow my conscience and take up the true gospel of Jesus Christ.

I want to ask ardent followers of the LDS church, “You mean to tell me these people are brainwashed? These individuals and families who in all other walks of life, in their education, in their careers, and in their communities are successful, smart, and industrious – you mean to tell me in this one area they are so deceived and brainwashed that they could leave the most important thing in their lives behind?”

Never, they could never do it. The reason they do is that they discover the Church of Jesus Christ of Latter-day Saints is not true.

“The ex-member is motivated to stay away from religion for fatigue, for fear of being duped, and for fear of relinquishing control.”

by Joshua Valentine
Members who learn the truth about The Church of Jesus Christ of Latter-day Saints and Mormonism most often feel betrayed and duped by their church, friends, and family.  If they leave the church, they often go through a burn out period, not wanting to deal with religion at all.  They are understandably resistant to even considering any other religion any time soon for fear of being taken in again.  Many go through a period of anger.  The realization of being manipulated, being put through so much, and losing so much of their lives for a lie, is understandably infuriating.  The necessary and reasonable thing to do, when ready and rested, is to reevaluate one’s beliefs.  Often this includes a period of studying the LDS Church even more.  Whether before leaving or after, many Mormons feel embarrassed by all the things they did and believed, which they now see as so obviously untrue or even silly.  They understandably never want to be manipulated or to allow their lives to be controlled by anyone else again.

This last, control, is a strong motivation toward atheism.  While in many ways the atheistic worldview can be bleak, in that there is no longer someone watching out for you, there is also a strong sense of self-determination, of your decisions being wholly your own, under your own control.  Members of The Church of Jesus Christ of Latter-day Saints have relinquished leadership and control of so much of their lives for so long, and upon learning the truth, realized that so much of it was a waste and harmful, that any sense of letting go of their new found control, of submitting themselves to anything — an organization or even a belief — is simply unacceptable.  Ex-Mormon atheists speak of the difficulty of getting atheists to come together and embrace a long-term vision and goal (there is a Mormon Expression podcast, toward the end of his time hosting it, in which John Larsen mentions this issue).  While there may be something about an atheist worldview that inhibits this activity, the victim of Joseph Smith and the LDS Church has all the motivation to keep all control and not relinquish it to anyone or anything, a group, a movement, an ideal, or even the actual God.

The ex-member is motivated to stay away from religion for fatigue, for fear of being duped, and for fear of relinquishing control.  And these can lead to a life of practical, if not consciously chosen, atheism.  But, as we have seen, the very teachings of Mormonism and The Church of Jesus Christ of Latter-day Saints may set up its members to turn away from faith and even provide the content of an atheistic worldview.  If these teachings are not re-evaluated, then the ex-member may embrace atheism not solely based on rational and accurate arguments and evidence, but also from false biases, skewed perceptions, and feelings trained into them by the LDS Church.  The man or woman who leaves must be resolute and steadfast in rooting out and reconsidering all that they have received from Mormonism; not just doctrines and history, but all of the assumptions and implications of the teachings that they were not even aware of, but that are still determining the way they think about and see the world.  Unfortunately, there are several possible motivations for not re-evaluating everything learned from their church.

No one wants to believe that they believed something false.  No one wants to believe that they believed something obviously false.  No one wants to believe they dedicated their lives to something untrue, let alone a lie.  No one wants to admit that they have been fooled.  No one wants to believe they have perpetuated a lie or been involved in the manipulation and duping of others to believe the same lie.  This self-preservation is one reason why people of all groups hesitate, if not refuse, to really consider the possibility that their beliefs are false, and risk having to leave their church, discard their philosophy, or relinquish their life vision.  Many members of the LDS Church resist the arguments of critics and respond to the evidence against their church often so irrationally, not just because of the way their church has taught them to respond, but for fears like these.  But what about those who leave?

Just as members do not wish to consider that they are wrong and will deny the facts out of self-preservation, those who leave may continue to do the same.  When a member exits the church, they have a subconscious motivation not to discover all of the false beliefs they have embraced.  So, they continue to believe them.  They come to the conclusion that The Church of Jesus Christ of Latter-day Saints is not true, that its scriptures, prophets, and gods are not real.  But they may not want to know just how much they were duped into believing, just how much they took for granted, just how many false beliefs they have taught their children and friends.  Most do a lot of research about the church’s history and unique teachings, but they may not reconsider the less explicit teachings and their implications.  This includes what faith is, how it relates to reason, what spiritual experience really is, and when mystery and complexity are acceptable.

“Two are better than one, Because they have a good reward for their labor. For if they fall, one will lift up his companion. But woe to him who is alone when he falls, For he has no one to help him up.” (Ecclesiastes 4:9-10 NKJV)

(This article was originally published on the Mormon Coffee website on

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The Star Child from “2001: A Space Odyssey”

by Joshua Valentine
Why do so many Mormons become atheists? Whatever the validity of the observation, online discussions of this topic usually only revolve around the answers of not wanting to be fooled again, burnout, and that the same things that deconstruct Mormonism deconstruct all religions. All of these look outside for an answer, but what about Mormonism, itself?  The very doctrines, teachings, and culture of The Church of Jesus Christ of Latter-day Saints not only directs its members toward atheism but actually gives them atheistic beliefs and atheistic perspectives such that, upon exiting the LDS faith, they find themselves closer to atheism on the spectrum of worldviews than to anything else.

In fact, it is Mormon doctrine that actually provides much of the content of an atheist worldview. Mormonism is the most materialistic worldview next to atheism. In Mormon doctrine, it is not the Mormon God or Gods, but Matter, itself, which is truly eternal, having existed from everlasting to everlasting.  With Matter are Eternal Laws or Principles as well. These exist before and independently of the Mormon God. In fact, the Mormon God, like all Gods before him, is himself made up of this eternal matter and subject to these eternal laws or principles.  Joseph Smith taught that spirit was actually matter, just a more “fine” form of it. God, according to Mormonism, had to obey these Eternal Principles in order to progress from eternal fine matter, or “intelligence,” to a god. This is in stark contrast to many religions that assume that independence from, and being the source of, all creation is definitive of what it means to be “God” or the “Ultimate.” However, in LDS cosmology, Matter and Eternal Law are the true Ultimate, not God.

Thus, The Church of Jesus Christ of Latter-day Saints provides its members an understanding of the universe that is nearly identical to that of naturalistic atheism, where matter and its inherent properties that are described by humans as universal physical laws are ultimately all there is. When a member realizes that the Mormon God does not exist, when this deity is removed from the materialist LDS worldview, they are left with a materialist atheist worldview already in place, provided by the LDS Church.

The Church of Jesus Christ of Latter-day Saints teaches the Plan of Happiness.  One of the main purposes of the Mormon God is to bring about the eternal life and happiness of mankind.  The LDS Church teaches that traditional family is critical to this happiness. Mormons are known for holding the family in high regard.  Outsiders who study the religion find it difficult not to conclude that Mormons practically deify their family by their devotion to it, and how it plays such a prominent role in the purpose of existence, and the definition of happiness, and even heaven, itself. In fact, the Mormon God is subsumed into the human family as the literal physical father of all spirits.  Mormons are also known for their service to others. With the exalted doctrine of family and the principles of greatest good being service to humans and family, the ex-member has already embraced the highest good in atheist practice – loved ones and humankind.

The Church of Jesus Christ of Latter-day Saints also teaches that God and humans are of the same kind or species. It teaches that God used to be a regular human and that humans can become Gods.  All Gods and humans started as “intelligences,” or fine spirit matter. By an unknown process, this intelligence is embodied in a spirit body provided by a previous God and Goddess’ reproductive activity. The resultant “spirit child” may eventually obtain a physical body, living on a world as a human.  The human may, upon dying and an unknown number of millennia in the afterlife, attain “exaltation” and become another God, and the process repeats. In this way, the LDS Church teaches that humans are the highest form of life in the universe and that our development as individuals and the continuation of our posterity is the highest good. This is strongly analogous to the closest thing to purpose in atheism, the development and continuation of species and, the highest form of life, in particular, humankind.

The primacy and essentiality of the family in the LDS conception of purpose and eternal happiness does not simply give a sense of idolatry but the “eternal round” of gods making spirit babies, who become humans, who become gods, and repeat endlessly is also a sacralizing of reproduction and genetic continuance. The LDS Church teaches that the glory of God is this eternal increase of his posterity. This increase is also only possible through the most worthy members, those who have overcome the challenges of life and flourished in the LDS gospel of laws and ordinances. One could say that Mormonism is a religion of not only individual evolution from spirit to human to god but also a religion of the exaltation of the fittest. Upon leaving the LDS Church and relinquishing belief in its transcendent dimensions of God and afterlife, ex-members are by default evolutionary atheists whose highest good and reason for what they do is their own happiness, which in its greatest form is found in benefiting and continuing the human race.

A scene from the “Stargate” sequence in “2001: A Space Odyssey”.

(This article was originally published on the Mormon Coffee website on

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Spiritual Conversion as articulated by a Mormon Apostle. (click to zoom)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Doctrinal and Social Conversion as articulated by a late Mormon Apostle. (click to zoom)

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

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

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

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

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

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

 

A Critique of Brad Wilcox’s “His Grace is Sufficient”

“And if you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless.”
(Matthew 12:7 ESV) 

by Michael Flournoy
I was born and raised in the Mormon Church, and in early 2015 I began a serious study on the topic of grace. One of the first videos I watched was a BYU devotional given by Brad Wilcox called “His Grace is Sufficient”. Not only did Mr. Wilcox revolutionize the way I viewed grace, his talk was largely responsible for my journey out of Mormonism and into mainstream Christianity.

I was surprised when I listened to it recently, to see how it sounded to my Protestant ears. I caught myself saying “amen” half a dozen times. I was struck by how useful his catchphrases were for explaining my own transition. He says for instance, that we aren’t earning heaven, we’re “learning heaven.” He uses a piano analogy where Mom pays for lessons and requires us to practice. Practicing does not pay for the lessons, nor does it pay back Mom. He goes on to say that we’re keeping the commandments for a different reason, “it’s like paying a mortgage instead of rent, making deposits in a savings account instead of paying off debt…”

To this day Brad Wilcox is a favorite LDS speaker of mine. However, I found a few problems with his speech. Namely, the way he describes Evangelical Christians is mostly false. He says his Born Again friends often ask him if he has been saved by the grace of Christ, and he replies with a question they haven’t fully considered: “Have you been changed by grace?”

This is a common misconception about Evangelical Christianity. Having been LDS, I recall thinking the Christian model of salvation was very 2-dimensional. Having passed through the veil so to speak, to the other side, I see now that Christianity is not what Brad portrays it to be.

In fact, as an Evangelical, my day to day lifestyle is not so different from how I lived as a Mormon. What has changed is my motivation for living the way I do: before, I was trying to earn heaven, and now I’m learning it. I was obeying from a place of condemnation, but now it’s from a place of acceptance. Before it was about fear, now it’s about appreciation. When I embraced Brad Wilcox’s grace, I found that I fit in with Evangelicals much more than my fellow Latter-day Saints. So in answer to his unconsidered question, here is my unexpected answer: yes, the grace of Christ is changing me.

As a Latter-day Saint, I scoffed at the idea that we were created for God’s glory alone. As I mentioned previously, it seemed 2-dimensional. I thought those who were “saved” would have no motivation to be better spouses, parents, employees, and disciples. I assumed as Brad stated, that Christians believed “God required nothing of [them]”. Nothing could be further from the truth. In reality, God’s abundant grace motivates Christians to improve and give their lives to Jesus.

He goes on to explain that Latter-day Saints can sometimes view God’s commandments as overbearing and say, “Gosh, none of the other Christians have to tithe. Gosh, none of the other Christians have to go on missions…” Actually, we do. To set the record straight, “other Christians” do understand the importance of obedience.

I was shocked the first time tithing was discussed at my Protestant church. I thought I had gotten away from all that! My pastor explained that we don’t pay tithing to get into heaven, but because we’re free. As a Latter-day Saint, my perception was that Christians viewed grace as a license to sin. I see now that grace is better described as insurance, covering us in case we sin.

In his speech, Brad Wilcox mentions several people who don’t understand grace: there are those who are giving up on the LDS church because they are tired of falling short, young men and women who graduate from high school and slip up time and again and think it’s over, return missionaries who slip back into bad habits and break temple covenants and give up on hope, and married couples who go through divorce.

He chides anyone who thinks there are only two options: perfection, or giving up. He does not seem concerned that such a huge swath of Latter-day Saints are ignorant about grace, even after admitting he used to picture himself begging to be let into heaven after falling short by two points. My idea of grace was not dissimilar to his. Ironically, he belittles Christians for having the same view of grace he has now, while turning a blind eye to Latter-day Saints who hold an opposing view, as if it were a coincidence.

However, these views against grace are not a coincidence, but a byproduct. My diagnosis is that Brad Wilcox understands grace, but he doesn’t understand Mormonism.

After all, Alma 5:28-29 in The Book of Mormon says if we are not stripped of pride and envy we are not prepared to meet God, nor do we have eternal life. Where’s the grace in that? Doctrine and Covenants 82:7 says if we sin our former sins return to us. Where’s the grace in that? Moroni 8:14 states that should someone die while thinking children need baptism, his destination is hell. Where’s the grace in that? Alma 11:37 says that Jesus cannot save us in our sins. My friends, there is no grace in a religion that says we must amputate all sin from our lives before Jesus can save us.

Mr. Wilcox conveniently leaves out covenants in his speech, which form the foundation of eternal life in Mormonism. According to LDS doctrine, covenants like baptism and temple sealings are required to enter the Celestial Kingdom. These covenants are two-way promises where God gives us eternal life if we keep our end of the bargain. The temple covenants include keeping the commandments, so a Latter-day Saint who fails by 2 points on judgment day will have no right to plead for grace. In Mormonism, grace is not enough.

I do love Brad Wilcox’s speech. I would not be where I am today without it. That said, I call upon him to repent for his false witness against Evangelical Christians and I pray he will see the error in defending an organization that tramples the grace of God. I can say from experience that coming into Protestant Christianity from Mormonism is like “…paying a mortgage instead of rent, making deposits in a savings account instead of paying off debt…”, it’s the difference between being a servant of your own free will, and being a slave.

mercy-and-grace-heat-map

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.

A Biblical Response to Mormon Communion With the Dead Teachings

Moroni Temple Shadow Red and Grainy

“Jesus said to him, ‘Follow Me, and let the dead bury their own dead.'”
(Matthew 8:22, NKJV)

by Fred W. Anson
It often comes as a shock to many transitioning Ex-Mormons that contact and communication with the dead is prohibited in the strongest terms in the Bible. Please consider the following:

There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. For all who do these things are an abomination to the Lord, and because of these abominations the Lord your God drives them out from before you.
(Deuteronomy 18:9-12, NKJV)

And lest the connection to Mormonism be missed, on April 6, 1853, at the ceremony for laying the Northeast Corner Stone of the Salt Lake City Temple, Mormon Apostle Parley Pratt bragged that Mormonism was ahead of the spiritist curve when,

A quarter of a century since, an obscure boy and his few associates, in the western wilds of New York, commenced to hold converse with the dead.” He further stated that, “The Lord has ordained that all the most holy things pertaining to the salvation of the dead, and all the most holy conversations and correspondence with God, angels, and spirits, shall be had only in the sanctuary of His holy Temple on the earth, when prepared for that purpose by His Saints; and shall be received and administered by those who are ordained and sealed unto this power, to hold the keys of the sacred oracles of God.” Thus temple endowed Latter-day Saints, “By one holding the keys of the oracles of God, [act] as a medium through which the living can hear from the dead.
(Parley Pratt, “Spiritual Communication”, Journal of Discourses, 2:43-46; bolding added for emphasis)

The Impassable Chasms
Yet in the gospel of Luke Jesus tells the following story which states explicitly that there are impassable chasms that separate the living from the dead and those in heaven from those in hell:

“There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day. But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man’s table. Moreover the dogs came and licked his sores. So it was that the beggar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried. And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.

Lazaraus and the Rich Man EDITED

“Lazarus and the Rich Man” (unknown artist)

Then he cried and said, ‘Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.’ But Abraham said, ‘Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented. And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’

“Then he said, ‘I beg you therefore, father, that you would send him to my father’s house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.’ Abraham said to him, ‘They have Moses and the prophets; let them hear them.’ And he said, ‘No, father Abraham; but if one goes to them from the dead, they will repent.’ But he said to him, ‘If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.’
(Luke 16:19-31, NKJV)

Again, please notice these words, “there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.” So the Bible explicitly states that there’s a gulf that the living can’t cross to get to the dead, or those in hell can’t pass to get to those in heaven (and vice versa). That pretty much precludes any notions of the dead being guardian angels for the living or the dead being able to communicate with the living in Mormon Temples or anywhere else doesn’t it?

Angels and Humans Are Different Species and Beings
And as the Compelling Truth website explains, human beings and angels are not the same species:

Angels are created beings. They are an entirely separate type of creature from humans. People do not become angels after death, and angels do not become human. They are as different from us as we are from the animals. Angels are intelligent beings (Matthew 8:29; 2 Corinthians 11:3; 1 Peter 1:12), they are emotional beings (Luke 2:13; James 2:19; Revelation 12:17), and each has an individual personality and will (Luke 8:28-31; 2 Timothy 2:26; Jude 6). Angels are spirit beings (Hebrews 1:14) and do not have physical bodies.
(“What are angels according to the Bible?”, Compelling Truth website)

Further, as Mormon Researcher, Bill McKeever explains, the Bible does not teach that humans can become angels:

While the belief in angels is not unique to the Christian faith, Mormonism drastically differs from orthodox doctrine by espousing the concept that humans have the capability to end up as angels. Certainly Mormonism cannot be credited with originating this erroneous concept. This “human to angel” idea has long been a part of the folklore of many countries. Upon the loss of a loved one, how many children have been comforted by well-meaning people who have said this particular loved one “is an angel now”?
…the concept of men and women turning into angels has no biblical support. To begin with, the Bible declares that angels are a distinct creation of God; in other words, an angel was created as such, and is not a being that has undergone some sort of spiritual development or physical evolution. Psalm 148:2,5 clearly demonstrates that angels were created as angels when it says, “Praise ye him, all his angels: praise ye him, all his hosts…Let them praise the name of the LORD: for he commanded, and they were created.”

In his epistle to the church at Colosse, the Apostle Paul expounds the fact that it was through Christ that all things were created by Him and for Him (2:15). These include what Paul refers to as ‘principalities.’ W.E. Vine notes that the word translated principality in the KJV ‘is used of supramundane beings who exercise rule, called principalities.’ He states that this word can denote holy angels or evil angels. (An Expository Dictionary of New Testament Words, 1966, pg. 213). As with many other doctrines unique to Mormonism, there is no biblical justification for the claim that angels were once humans.
(Bill McKeever, “Angels and Humans”, Mormonism Research Ministry website)

So If I’m Not Contacting the Dead What Are They?
The name for what Mormonism teaches is “Necromancy”. As the GotQuestions website explains:

Necromancy is defined as the conjuring of the spirits of the dead for purposes of magically revealing the future or influencing the course of events. In the Bible, necromancy is also called ‘divination,’ ‘sorcery’ and ‘spiritism’ and is forbidden many times in Scripture (Leviticus 19:26; Deuteronomy 18:10; Galatians 5:19-20; Acts 19:19) as an abomination to God. It is something that the Lord speaks very strongly against and is to be avoided as much as any evil. The reason for this is twofold.

First, necromancy is going to involve demons and opens the one who practices it to demonic attack. Satan and his demons seek to destroy us, not to impart to us truth or wisdom. We are told that our “enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8). Second, necromancy does not rely on the Lord for information, the Lord who promises to freely give wisdom to all who ask for it (James 1:5). This is especially telling because the Lord always wants to lead us to truth and life, but demons always want to lead us to lies and serious damage.

The idea that dead people’s spirits can be contacted for information is false. Those who attempt such contact inevitably contact demonic spirits, not the spirits of dead loved ones. Those who die go immediately to heaven or hell—heaven if they believed in Jesus as Savior, and hell if they did not. There is no contact between the dead and the living. Therefore, seeking the dead is unnecessary and very dangerous.”
(“Necromancy”, GotQuestions? Website)

Still Stinging From the Shock?
Many transitioning Ex-Mormons feel stung, shocked, even angry when they learn what the Bible really says about contact and communication with the dead. This shock is, no doubt, due to the casual acceptance – even encouragement – of such contact and communication in Mormon culture that contrasts so markedly with the Bible’s sound condemnation and loud, repeated warnings against these practices. For example, consider what sixth President of the LdS Church, Joseph F. Smith, taught:

“We will not finish our work until we have saved ourselves, and then not until we shall have saved all depending upon us; for we are to become saviors upon Mount Zion, as well as Christ. We are called to this mission. The dead are not perfect without us, neither are we without them [see D&C 128:18]. We have a mission to perform for and in their behalf; we have a certain work to do in order to liberate those who, because of their ignorance and the unfavorable circumstances in which they were placed while here, are unprepared for eternal life; we have to open the door for them, by performing ordinances which they cannot perform for themselves, and which are essential to their release from the ‘prison-house,’ to come forth and live according to God in the spirit, and be judged according to men in the flesh [see D&C 138.-33-34].”
(“Teachings of the Presidents of the Church, Joseph F. Smith; Chapter 46: Redeeming Our Dead through Temple Service”, p.410; Official LdS Church manual)

And as the Life After website notes:

The prevalence of necromancy in Mormonism is quite astonishing and can be seen in everything Mormons do. From Joseph Smith and the average Mormon talking to dead people to the Mormon temple endowment ceremonies; there’s always something you can spend countless hours researching.

Moreover, leaders of the Church never miss a chance reminding adults and grooming the young that dead ancestors are waiting for Mormons to redeem them. To make matters even worse they’re also told they can’t be saved without performing works for deceased ancestors.”
(“Necromancy and Mormonism”, Life After website)

And Mormon Researcher, Sharon Lindbloom notes this casual acceptance of and positive indoctrination toward Necromancy starts at a very young age in Mormon Culture:

People who have died are very important to members of the Mormon Church. The dead are a very important aspect of the Mormon gospel. Because the dead are such an integral part of Mormonism, it makes sense that Mormon children would be taught about the Church’s doctrine of baptism for the dead.

In a Mormon Church manual produced for teaching children ages 8 through 11 (“Primary 5: Doctrine and Covenants and Church History”; Lesson 34: Joseph Smith Teaches about Baptism for the Dead”, pp.193-197)

"Eminent Spirits Appear to Wilford Woodruff" by Ken Corbett

“Eminent Spirits Appear to Wilford Woodruff” by Ken Corbett

The lesson teaches children both the historical background on the development of Mormonism’s baptism for the dead as well as the scriptures that Mormons understand to be support for the doctrine. As part of the lesson, the manual offers a few “enrichment activities” designed to enhance the children’s grasp of the importance of baptizing the dead. Two of the offered enrichment activities focus on telling the children what most of us would call ‘ghost stories.1

Mormons are inspired by these stories. Unlike Christianity, which recognizes a biblical prohibition against contact with the dead (e.g., Deuteronomy 18:9-14), Mormonism embraces it. Joseph Heinerman, whose book is quoted (above) in the Primary 5 manual, states,

‘These temple manifestations signify God’s distinct approval of the temple labors performed by His people here upon the earth. Hopefully, these inspiring stories will edify the readers as they have me and motivate them to perform temple work more diligently on behalf of both the living and the dead.’ (Temple Manifestations, Preface)

God says communication with the dead is a sin, yet Mormonism teaches little children to welcome necromantic contact, be inspired by it, and interpret it as God’s direction and/or approval of proxy ordinance work for the dead. Does anyone else find this troubling?
(Sharon Lindbloom, “Mormonism and Visitations from the Dead”; Mormon Coffee website)

Grieve With Those Who Grieve – But Be Wise!
Finally, and given all this, I would encourage the reader always be patient and sympathetic to people who grieve. Often people who are grieving will have dreams, maybe even some emotionally driven experiences, that are just normal psychological processing that’s rooted in the physiology of the brain. This is normal human biology and psychology, nothing more.

For example, a friend’s mother claimed to have had a posthumous visitation by a cat she loved, and then a vivid, reassuring dream about her mother while she was still grieving their demise. She interpreted these incidents as being miraculous or supernatural in nature. But were they? What does the Bible say?
Speaking personally, each time after I lost a parent I dreamed about them repeatedly when I was early into the grieving process and still working through my loss. Sometimes they would talk to me and comfort me in those dreams. Other times I felt like I could feel them watching over me with love during times of stress and sadness. This wasn’t demonic activity, this was just my mind and emotions coming to grips with a major, emotional jolt and sudden life change. I know this now but in the overheated emotion of the moment, it was easy to think otherwise.

So one shouldn’t jump at the notion of demons when they have or hear of these experiences. Whether it’s a demon is neither here nor there – that’s not why the experience has such meaning and pull for the person who’s had it. The reason the experiences seem so striking is due to their grief and pain. What in normal circumstances would be dismissed due to stress or fatigue in a state of intense emotional pain can easily be interpreted as something it’s not. And that’s why we have to work through without swinging the pendulum too far to either the “God told me” or “I’m being harassed by demons” extreme during those seasons. The important thing is to resist being fooled by these psychologically induced experiences. They are bittersweet and fleeting.

FURTHER STUDY
This article was just a short primer on this subject. The Life After website has compiled a series of articles that covers this subject in depth. It is highly recommended for those who would like to learn more about this important subject. Click here for the portal page for these articles.

mormon3

The United States Holocaust Memorial Museum.
The LdS Church got in trouble with the worldwide Jewish community for vicariously proxy baptizing victims of the holocaust .

NOTES:
1 Ms. Lindbloom’s article continues at this point as follows:

The first [ghost story] is about two friends, Brigitte and Carla.

Brigitte and Carla met in the third grade in Europe. Carla had just been baptized and wanted everyone to know she was a member of the “only true church.” Some of Carla’s classmates made fun of her for saying this, but Brigitte became her friend.

Brigitte’s family was active in their own church, but they were respectful of other religions. Brigitte even went to Church activities with Carla a few times. Brigitte and Carla remained friends all through their school years. Then, at seventeen years of age, Brigitte died.

Two months later Carla awoke in the night to see Brigitte standing at the foot of her bed. She did not speak, and Carla wondered why she had appeared to her. The following year Brigitte visited Carla again, and she came a third time the next year.

Carla later moved to the United States and was married in the Salt Lake Temple. After Carla had been through the temple, Brigitte appeared to her more often. Then, a week before Carla and her husband were planning to go to the temple again, Brigitte appeared to Carla three nights in a row.

On the third night Carla woke her husband and told him about Brigitte’s visits. They both felt Brigitte had been taught the gospel plan in the spirit world and had accepted it. Now she wanted to be baptized. Carla and her husband prayed and asked the Lord how to obtain the necessary records. They were inspired to contact a researcher and were able to get Brigitte’s death certificate. Carla was now able to send in Brigitte’s name to the temple so her temple work, including baptism, could be done.

A few weeks later Carla again awoke to see Brigitte. This time Brigitte was dressed in a white gown and was standing in a place that looked like a baptismal room. The next morning Carla received a letter from the temple telling her that the baptism for Brigitte had been done. (See Carla Sansom, “From Beyond the Veil,” Ensign, Feb. 1978, pp. 49–50.)

The second enrichment story for the children is about the experience of a temple recorder in the Manti Temple:

Brother J. Hatten Carpenter, who served as a recorder in the Manti Temple, told of a patriarch who was watching baptisms for the dead being performed in the temple one day.

The patriarch saw “the spirits of those for whom they were officiating in the font by proxy. There the spirits stood awaiting their turn, and, as the Recorder called out the name of a person to be baptized for, the patriarch noticed a pleasant smile come over the face of the spirit whose name had been called, and he would leave the group of fellow spirits and pass over to the side of the Recorder. There he would watch his own baptism performed by proxy, and then with a joyful countenance would pass away [to] make room for the next favored personage who was to enjoy the same privilege.”

As time went on, the patriarch noticed that some of the spirits looked very sad. He realized that the people in the temple were finished with baptisms for the day. The unhappy spirits were those whose baptisms would not be performed that day.

“‘I often think of this event,’ says Brother Carpenter, ‘for I so often sit at the font, and call off the names for the ordinances to be performed which means so much to the dead’” (quoted in Joseph Heinerman, Temple Manifestations [Manti, Utah: Mountain Valley Publishers, 1974], pp. 101–2; see also The Utah Genealogical and Historical Magazine 11 [July 1920]: 119).”
(“Primary 5: Doctrine and Covenants and Church History”; Lesson 34: Joseph Smith Teaches about Baptism for the Dead”, pp.193-197; official LdS Church manual)

"Transfiguration" by Alexander Andreyevich Ivanov, 1824

“Transfiguration” by Alexander Andreyevich Ivanov, 1824

APPENDIX: What About Elijah and Mose on the Mount of Transfiguration and Samuel Appearing to King Saul and the Witch of Endor?
A common objection to the impassable chasm Christ spoke of in Luke and the idea that the dead can’t visit us in this world goes something like this:

“Well, what about dead Elijah and Moses appearing to the living Jesus, Peter, James and John? And what about dead Samuel appearing to the living Saul at the house of the Witch of Endor?”

This is an excellent question! Let’s consider it shall we? First, let’s consider the Mount of Transfiguration passage:

The Mount of Transfiguration
Here’s the passage in question from the Gospel of Luke:

“Now it came to pass, about eight days after these sayings, that He took Peter, John, and James and went up on the mountain to pray. As He prayed, the appearance of His face was altered, and His robe became white and glistening. And behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem. But Peter and those with him were heavy with sleep; and when they were fully awake, they saw His glory and the two men who stood with Him. Then it happened, as they were parting from Him, that Peter said to Jesus, “Master, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”—not knowing what he said.

While he was saying this, a cloud came and overshadowed them; and they were fearful as they entered the cloud. And a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!” When the voice had ceased, Jesus was found alone. But they kept quiet, and told no one in those days any of the things they had seen.”
(Luke 9:28-36, NKJV)

Of course, the emphasis in this passage is on Moses (representing the Old Testament Law) and Elijah (representing the Old Testament Prophets) endorsing and encouraging Christ’s earthly ministry not the how’s and why’s of how they came to be there. The text just gives us a lot of information on the latter, however, there are several possible explanations that we consider here.

First Possibility: God Made An Exception
The first possible explanation I would offer is, to my way of thinking, the easiest. It’s God’s chasm, if He wants to send or carry dead folks across it He can. However, this would be the rare exception, not the rule. This is hinted at in the Luke 16:19-31 passage which we covered at the beginning of this article: Notice that nowhere in the text does it state that God can’t make an exception, it just says that He didn’t.

However, it seems clear from that same text that, generally speaking, this would not only be exceptional but pointless. Further, in the case of Moses and Elijah appearing to Christ there was a very specific purpose for their appearance which is explained when the narrative says:

“And behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem.
(Luke 9:30-31, NKJV)

Second Possibility: They Appeared In A Spiritual Vision
Ex-Mormon Christian Facebook group member Annette Welburn offered this explanation for this possibility which we liked so much that we offer it here with only light editing so it fits the format here:

Yes, they saw Elijah and Moses, but I would suggest that Moses and Elijah’s appearance was not in spirit form in the sense that many people today think people can become guardian angels when they die. We never have any occurrences in scripture of earthly people conversing spiritually – i.e. praying to, or hearing from or getting guidance or protection from dead friends or relatives. However, that said, please correct me please if I’ve missed something. I guess in my mind the transfiguration was a unique, one time event in scripture. Jesus was there, and God was revealing to a few of his disciples that this was indeed His son. I see the whole point of that being summed up with what God said:

“And a voice came out of the cloud, saying, ‘This is my Son, my Chosen One; listen to him!’ And when the voice had spoken, Jesus was found alone. And they kept silent and told no one in those days anything of what they had seen.”
(Luke 9:35-36, ESV)

The transfiguration is definitely a spiritual earthly experience, but it is vastly unique in that it was to demonstrate God’s power. Of course God can do anything. Even natural laws He created he is not bound by. I wouldn’t even go as far as to say there is a definite natural law that God never sends people back to earth, but I would suggest that it is just not how he does it. And in the case of the transfiguration, it was not at all normal. I think the important distinction is that God does not allow dead humans to lead or watch over in a protective sense those still living on earth. Here are verses to that effect:

“For his spirit goes out and he returns to his earth and in that day all his thoughts are destroyed.”
(Psalm 146:4, Aramaic Bible in Plain English)

“For the living know that they will die, but the dead know nothing; they have no further reward, and even their name is forgotten. Their love, their hate and their jealousy have long since vanished; never again will they have a part in anything that happens under the sun.”
(Ecclesiastes 9:5-6, NIV)

“As a cloud fades away and vanishes, so the one who goes down to Sheol will never rise again. He will never return to his house; his hometown will no longer remember him.”
(Job 7:9-10, HCSB)

And direct textual support for Annette’s suggestion that Moses and Elijah appeared spiritually (or in vision) rather than physically can be supported by the phrase, “Moses and Elijah, who appeared in glory.”

"The Transfiguration" by 1480 (oil on panel) by Bellini, Giovanni (c.1430-1516); 115x154 cm; Museo e Gallerie Nazionali di Capodimonte, Naples, Italy; Italian, out of copyright

“The Transfiguration” by Bellini, Giovanni (oil on panel, 1480)

Third Possibility: Neither Moses Or Elijah Are Dead
While this last possibility is highly, highly speculative (and from an odd “outside of the box” source to boot) it’s still intriguing enough to be offered for consideration:

To make sense of this, we must first understand two important principles. The first is that, while the general resurrection of God’s people will happen at the end of time, there have been individual resurrections recorded in the Bible. Christ’s resurrection, for instance, was not part of the general one. Neither were those of the saints who came forth from the grave after Christ’s resurrection (see Matthew 27:52, 53). The prophets Elijah and Elisha both performed resurrections during their ministries (see 1 Kings 17:17–22 and 2 Kings 4:32–35). Individual resurrections throughout history do not invalidate the general resurrection when Christ returns.

The second principle to understand is that some people have left the earth without dying, and therefore are not in need of a resurrection.

Moses and Elijah each fit one of these two categories.

The story recorded in 2 Kings 2 tells us unmistakably that Elijah was taken to heaven without first dying. Verse 11, specifically, says he was caught in a heavenly whirlwind and taken to heaven in sight of Elisha, his successor. Appearing with Christ at the transfiguration would not have posed a problem for Elijah; he had already spent much time with Jesus in heaven before His human birth in Bethlehem.

Moses, on the other hand, died in the wilderness before the Israelite people entered into the Promised Land. The story of his death, as recorded in Deuteronomy 34:5, 6, reveals something extraordinary. The Bible says that God Himself buried Moses, and that none of the Israelites were ever aware of his gravesite. This is the first biblical hint that something special awaited Moses after death.

The New Testament, however, gives us more information. In Jude 9, we’re told that the archangel Michael contended with Satan over the body of Moses. In other words, Satan claimed Moses as his own, worthy of death just like everyone else. Michael, however, thought differently. As the archangel, He has the power to resurrect God’s people. (See 1 Thessalonians 4:16; the voice of the archangel raises the dead in Christ at Christ’s return.) Moses was not meant to stay dead. Indeed, he was resurrected from the dead and has been living in heaven since that time. Truly, he has already experienced life after death.

Therefore, the presence of Moses and Elijah at the transfiguration does not answer the question “What is death?” because neither one was dead! Elijah never tasted death at all, and Moses was given a new life at his resurrection, just like Christ’s people will receive at His return.

While the transfiguration doesn’t directly give us information on the state of the dead, it retains theological significance nonetheless. When Peter recounted his experience in 2 Peter 1:16–18, he writes that he witnessed Christ’s coming at that time. In other words, he understood the experience to represent the return of Jesus Christ. Moses and Elijah represent the two classes of God’s people who will be present at that miraculous event: Moses represents the “dead in Christ” who rise to new life, and Elijah represents “those who are alive and remain” who will be translated to heaven and eternal life without ever experiencing death in the first place (1 Thessalonians 4:16). Understanding that the transfiguration is a representation of the second coming of Christ also helps us understand Christ’s promise that “some standing here … shall not taste death till they see the kingdom of God,” spoken a few days before the transfiguration (Luke 9:27).
(“If the Dead Don’t Go Immediately to Heaven How Did Moses and Elijah Appear at the Transfiguration”, Truth about Death, Seventh-day Adventist website)

"The Spirit of Samuel Appearing to Saul" by William Blake, 1783 Pen and watercolor

“The Spirit of Samuel Appearing to Saul” by William Blake, 1783

Samuel Appearing To Saul And The Witch of Endor
The final biblical incident to consider in regarding to biblical instances of the dead appearing to the living is the story of the dead prophet Samuel appearing to Kind Saul and the Witch of Endor. This incident can be found in 1 Samuel 28:3-25 (NKJV):

Now Samuel had died, and all Israel had lamented for him and buried him in Ramah, in his own city. And Saul had put the mediums and the spiritists out of the land.

Then the Philistines gathered together, and came and encamped at Shunem. So Saul gathered all Israel together, and they encamped at Gilboa. When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. And when Saul inquired of the Lord, the Lord did not answer him, either by dreams or by Urim or by the prophets.

Then Saul said to his servants, “Find me a woman who is a medium, that I may go to her and inquire of her.”

And his servants said to him, “In fact, there is a woman who is a medium at En Dor.”

So Saul disguised himself and put on other clothes, and he went, and two men with him; and they came to the woman by night. And he said, “Please conduct a séance for me, and bring up for me the one I shall name to you.”

Then the woman said to him, “Look, you know what Saul has done, how he has cut off the mediums and the spiritists from the land. Why then do you lay a snare for my life, to cause me to die?”

And Saul swore to her by the Lord, saying, “As the Lord lives, no punishment shall come upon you for this thing.”

Then the woman said, “Whom shall I bring up for you?”

And he said, “Bring up Samuel for me.”

When the woman saw Samuel, she cried out with a loud voice. And the woman spoke to Saul, saying, “Why have you deceived me? For you are Saul!”

And the king said to her, “Do not be afraid. What did you see?”

And the woman said to Saul, “I saw a spirit ascending out of the earth.”

So he said to her, “What is his form?”

And she said, “An old man is coming up, and he is covered with a mantle.” And Saul perceived that it was Samuel, and he stooped with his face to the ground and bowed down.

Now Samuel said to Saul, “Why have you disturbed me by bringing me up?”

And Saul answered, “I am deeply distressed; for the Philistines make war against me, and God has departed from me and does not answer me anymore, neither by prophets nor by dreams. Therefore I have called you, that you may reveal to me what I should do.”

Then Samuel said: “So why do you ask me, seeing the Lord has departed from you and has become your enemy? And the Lord has done for Himself as He spoke by me. For the Lord has torn the kingdom out of your hand and given it to your neighbor, David. Because you did not obey the voice of the Lord nor execute His fierce wrath upon Amalek, therefore the Lord has done this thing to you this day. Moreover the Lord will also deliver Israel with you into the hand of the Philistines. And tomorrow you and your sons will be with me. The Lord will also deliver the army of Israel into the hand of the Philistines.”

Immediately Saul fell full length on the ground, and was dreadfully afraid because of the words of Samuel. And there was no strength in him, for he had eaten no food all day or all night.

And the woman came to Saul and saw that he was severely troubled, and said to him, “Look, your maidservant has obeyed your voice, and I have put my life in my hands and heeded the words which you spoke to me. Now therefore, please, heed also the voice of your maidservant, and let me set a piece of bread before you; and eat, that you may have strength when you go on your way.”

But he refused and said, “I will not eat.”

So his servants, together with the woman, urged him; and he heeded their voice. Then he arose from the ground and sat on the bed. Now the woman had a fatted calf in the house, and she hastened to kill it. And she took flour and kneaded it, and baked unleavened bread from it. So she brought it before Saul and his servants, and they ate. Then they rose and went away that night.

The Possibilities
Clearly, in this case, the third option (he wasn’t dead) won’t work since the Bible is clear that Samuel was dead and buried. And while it is possible that God allowed an exception here and let Samuel cross the chasm, the circumstances surrounding the event would seem to discount this option since God would be endorsing a practice that He calls an abomination elsewhere in the Bible. For that matter, that would preclude the second possibility that Samuel appeared as a spiritual vision sent from God.

In the end, there’s really only one possibility left: The “Samuel” that appeared to King Saul was a demon mimicking the appear of Samuel and appearing specifically to deceive Saul. Support for this can be found in the familiarity that the Witch of Endor has with this “Samuel”. In fact, this event follows the typical template for seances and other forms of necromancy doesn’t it? This lends further support for the idea that what the Witch of Endor conjured up was a deceiving spirit manifesting itself physically.

So when considered in that light, this story mirrors and echoes many of the Mormon communion with the dead stories that one hears in Mormon cultures doesn’t it? In the end, the biblical story of Samuel appearing to King Saul and the Witch of Endor is a cautionary tale to us. If you read on, things didn’t end well for King Saul, this incident most certainly didn’t result in a happy ending. In fact, most stories of necromancy don’t.

Bible teacher Don Basham once called involvement in occult practices like necromancy, “The most dangerous game.” And when it comes to necromancy, in the words of the movie War Games, “A strange game. The only winning move is not to play.”

From the movie WarGames (1983)

From the movie WarGames (1983)

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A caution to transitioning Ex-Mormon Christians

freedom-resistance_00418234_EDITED

It costs God nothing, so far as we know, to create nice things: but to convert rebellious wills cost His crucifixion.”
— C. S. Lewis, “Mere Christianity”

by Fred W. Anson
In 1980 ordained Lutheran minister, Robert N. Hullinger published an award-winning analysis of Joseph Smith. He approached Joseph Smith and the Book of Mormon skeptically, but the same time, as he explained in this thought-provoking re-evaluation of early Mormonism, “I prefer to put the best construction on Joseph Smith and let his expressed motives speak for themselves, then draw conclusions from the evidence. This approach may not always rule out a negative opinion of Joseph Smith, but it allows for a more charitable estimate of his intentions.”1 His conclusion?

In defense of God, Joseph Smith assailed the natural revelation of deism and the static revelation of traditional Christianity. To enable revealed religion to overcome natural religion, however, he supported the deistic attack upon the view that the present Bible is God’s complete and errorless revelation to mankind. Destruction of the traditional view left him free to preserve special revelation by his own means.2

And one need go no further than Joseph Smith himself for validation of this:

Methodists have creeds which a man must believe or be asked out of their church. I want the liberty of thinking and believing as I please. It feels so good not to be trammeled. It does not prove that a man is not a good man because he errs in doctrine
(Joseph Smith, “History of the Church”, 5:340)

It was this spirit of rebellion against the established orthodoxy that appealed to early Mormons and drew in new members. To the early Mormons, this was glorious, heady stuff – a conquering, up-heaving rebellion usurping the world as early Mormon leader W.W. Phelps noted at the time:

Mormonism is the wonder of this world, and the great leveling machine of creeds, constitutions, kingdoms, countries, divisions, notions, notorieties and novelties; and praise it, talk about it, lie about it, exalt it, degrade it, blow at it, sneer at it, fear it, love it, hate it, persecute it, or laugh at it, still it is Mormonism, true as heaven, powerful as Jesus, eternal as element, going on conquering and to conquer.
(W.W. Phelps, “Times and Seasons”, 5:758)

Thus Hullinger explains and summarizes this seismic shift thusly:

Fifteen hundred years of church history had encrusted revelation with the weight of tradition and institutional inertia. In spite of Protestant efforts to let God speak through the Bible, some perceived him as more remote than ever. Deism rejected special revelation but accepted a remote god who could communicate through nature. Orthodoxy reacted by developing its science of textual criticism and relying on its doctrine of biblical inspiration to assure contact with God. Catholicism guaranteed the institution as the assurance. Pietism looked within the human heart.

Joseph Smith sided with Pietism in favoring his own inner assurance. But after he won the changes and freedom he wanted, Smith set in motion the very forces he once had decried in the churches of his day. The principle of personal revelation led to power struggles within the infant latter-day church until Smith received revelations allowing only him to get instruction, teaching, or revelation for the church (D&C 28:11; 43:3-6) He taught that no one could receive revelation for someone of higher authority. Secure within the church, Smith was able to lead as Prophet, Seer, and Revelator.3

And thus this strange mix of the oil of personal revelation intermingled with the water of heavy handed authoritarianism continues today in the Church of Jesus Christ of Latter-day Saints. On one hand, members are told – no encouraged – to seek out personal revelation in private but on the other hand will be disciplined if that personal revelation publicly conflicts with the current official, correlated Mormon doctrine that’s been approved by Mormon leaders. The net result is a kind of quiet rebellion in which you may have an entire Mormon Chapel of members who privately believe entirely different things but publicly profess whatever they must to remain a member in good standing. LDS Thesis #23 articulates this strange, paradoxical brew like this:

Mormon Atheism is Not an OxymoronLDS Thesis #23: It [the LdS Church] allows members to privately believe whatever they want – even if it’s atheistic or contradicts LDS orthodoxy – as long as they publicly “toe the party line” and continue to contribute their time and money to the LDS Church.

In fact, this particular thesis was written by a former member of the LDS Church who was called to teach the Elders Quorum in his ward even though the Bishop knew that he was an atheist. He was bright, articulate, personable, tithing, active, a successfully former Gospel Doctrine teacher, and was toeing the party line in public, so as far as this Bishop was concerned all was well. Since then we have heard of several other such situations in a variety of callings in the LdS Church. As strange as it seems, a membership heavily peppered with atheists doesn’t seem to be a problem for many Mormon Leaders.

Thus, it’s clear that orthopraxy (the practice of one’s faith) is far more important in Mormonism than orthodoxy (adherence to an established set of beliefs). In other words, Mormons will tolerate wrong belief as long the errant believer is doing all the right stuff. It sounds something like this, “I mean the dude may be an atheist but, hey, isn’t he a great Elders Quorum teacher – I always get so much out of his lessons!”

Stated plainly, Mormonism has no theological boundaries.

So why is this a problem for Ex-Mormons transitioning out of the LdS Church and into mainstream Christianity? Simple: Because they’re not aware of this dynamic they often view attempts to conform their beliefs to established Christian orthodoxy as “legalism” or “oppression”. As soon as they bump into the wall of Christian orthodoxy their “inner Joseph Smith” manifests itself.

Consider, for example, the issue of the doctrine of the Trinity. Many Ex-Mormons simply don’t understand why mainstream Christians make such a fuss about it. I mean, after all, people in Mormonism had all kinds of screwy ideas about the Mormon Godhead and how the members of the Godhead related to each other. However, as long as at the end of the day, as long as those screwy ideas were capped with, “but they’re united in purpose”, the public line was toed and all was good. But these nick picky mainstream Christians get “bent” if you don’t get the classic formula of, “God is one eternal Being, consisting of three co-eternal persons: God the Father, God the Son, and God the Holy Spirit,” exactly right. They’ll even correct you if you get “person” and “being” flipped around! And if you say something like, “God reveals Himself as the Father, the Son, or the Holy Spirit: One God” they go bonkers on you, call it heresy, and accuse you of modalism. And if after having it explained you say that you still reject the doctrine of the Trinity, they’ll question if you’re even a Christian at all! What’s up with that?4

The answer is that mainstream Christianity has boundaries. Those boundaries are set and established by the Bible and were forged, formed, refined,  and perfected through the intense fire of Christian Church history.5 As I stated in another piece for Ex-Mormons:

As the Apostle Peter said, “… no prophecy of the scripture is of any private interpretation.” (2 Peter 1:20 KJV) and as a Christian you are joining a community of Spirit-filled saints that for over 2,000 years has read, loved, struggled with, and sought God over the correct interpretation of His written revelation of Himself to man… we’re all fallen sinners prone to error and the great “cloud of witnesses” (the one that Hebrews 12:1 describes) can be of great value and benefit in guiding us in sound Biblical interpretation if we’ll listen to them through their creeds, sermons, writings, and lives. In fact, even their flaws, foibles, follies, and mistakes can be instructive! No, Church History isn’t the Bible but it’s important. After all, as Elizabeth Browning said well: “Always learn from experience – preferably someone else’s”6

Thus, for the biblical Christian, being knit into that great “cloud of witnesses” is critical. Yes, I appreciate the fact that one tends to be “gun shy” after coming out a Mind Control Cult.  And yes, I realize that it takes time to heal and start trusting again after being burned by the said cult – after all, I came out of one myself. However, the fact remains that the Bible is clear that all Christians need to be a part of and accountable to the visible, living Church:

“…submit to one another out of reverence for Christ.”
(Ephesians 5:21 NLT)

“…encourage one another and build one another up…”
(1 Thessalonians 5:11 ESV)

“And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.”
(Acts 2:42 ESV)

“For God is not a God of confusion but of peace. As in all the churches of the saints…”
(1 Corinthians 14:33 ESV)

"It's just me, Jesus, and my Bible."

“It’s just me, Jesus, and my Bible.”

So it’s one thing to temporarily isolate, heal and learn to trust again, but quite another to make this a permanent position. Unfortunately, the latter is where Ex-Mormon tend to stay, ultimately becoming “Just me and Jesus” Lone Ranger Christians.7

The irony here is how Mormonism, while outwardly appearing to be a system of oppressive conformity, actually fosters internal Lone Rangers and rogues within its ranks. This is done via the “magic” of Mormon passive aggressivity.  As Latter-day Saint and Professor of Organizational Behavior, Michael J. Stevens  explains in his watershed article on the subject:

A passive-aggressive person will generally deploy such behavioral tactics as: keeping one’s distance and remaining silent or aloof; hiding one’s true thoughts, feelings, or emotions; suppressing, setting aside, or ignoring issues that otherwise should be addressed; postponing or ignoring decisions; resisting change and otherwise championing the status quo; citing rules, policies, procedures, or higher authority as both a defensive and offensive tactic; and providing little meaningful or worthwhile feedback.8

Stevens goes on to explain:

If we consider modern LDS culture to be an anthropologically “tight” culture (that is, one in which there are many strong norms proscribing behavior and conduct, along with a low tolerance for deviance from those norms), then it’s easy to see how norms favoring conflict avoidance are combined with very strong social pressures against the expression of contrary opinions, views, or preferences. To state such differences openly means that one should anticipate the strong sanctions and social ostracism that will inevitably follow. The message of an obedience and submission culture is clear: No Devil’s Advocates allowed! Quit asking questions and challenging things—just nod your head and say “yes.”9

So here’s the strange irony: A key survival skill among Mormons is the ability to appear to be in compliance and conformity to established norms while simultaneously being in rebellion. So what happens when the Mormon exits this sick, dysfunctional system? Answer: They just bring those hard won, hard learned, survival skills with them.  That is, they either continue the behavior in their new church or because there no consequences for doing otherwise in this new culture become overtly aggressive and unteachable. Neither is extreme is healthy or productive – and both are ultimately destructive.10

So that’s the problem, what’s the solution? Answer: Healthy boundaries. As Christian Psychologists Townsend and Cloud explain:

Boundaries define us. They define what is me and what is not me. A boundary shows me where I end and someone else begins, leading me to a sense of ownership. Knowing what I am to own and take responsibility for, gives me freedom. If I know where my yard begins and ends, I am free to do with it what I like. Taking responsibility for my life opens up many different options. However, if I do not “own” my life, my choices and options become very limited.11

On a personal level, boundaries determine where you end and others begin. In a group, or sociological, context they determine where the group begins and ends. So, for example, one can’t reject the doctrine of the Trinity and still claim to be a Christian. That’s because the doctrine creates a safe, well-defined area between pagan polytheism (such as Mormon tritheism), and heresy (such as modalism). The doctrine creates a healthy boundary that determines who’s in the group and who’s out.

In a similar vein, boundaries allow us to be in a group without being run over by it:

Boundaries help us to distinguish our property so that we can take care of it. They help us to “guard our heart with all diligence.” We need to keep things that will nurture us inside our fences and keep things that will harm us outside. In short, boundaries help us keep the good in and the bad out. They guard our treasures (Matt. 7: 6) so that people will not steal them. They keep the pearls inside, and the pigs outside.12

The Lone Ranger Christian credo.

The Lone Ranger Christian credo.

Boundaries enable us to remain humble and teachable because they give us the self-confidence and internal assurance that we can listen and learn to know that in the end, we will only let what we want inside our fence. And because in the end we alone are the gatekeeper, there’s no point in engaging in rude, childish rebellion. That’s because if someone tries to control us we can end the control by simply shutting the gate. Thus we can be in a group without being dominated by it. If the group becomes too much of a problem, the solution is easy: Just walk away.

The key word here is “balance”. Health requires quiet, steady moderation rather than bombastic, erratic skewing from extreme to extreme. So if you find yourself always on the outline looking in then you know that you’ve gone overboard with the “walking away” thing. If, on the other hand, you find yourself angry, frustrated, and unable to find your own voice then you probably haven’t walked away enough. And finally, it should be noted that healthy boundaries mean that we don’t tell others what they’re going to do (that’s control), it means that we tell others what we’re going to.

Bringing it back around, it was selfish, arrogant, irrational, and unbiblical of Joseph Smith to think that he could just discard 1,900-plus years of Christian orthodoxy and reinvent Christianity on his own from scratch wasn’t it? So how is it any different for an Ex-Mormon who does the same thing today? Respecting Christianity’s boundaries isn’t legalism or being oppressed by overbearing, controlling, and legalistic religionists, it’s just good old-fashioned common sense. More than that, it’s biblical, isn’t it?

Consider for a moment what would have happened if Joseph Smith had heeded this advice and would have had a humble, teachable spirit guarding by healthy boundaries – instead of having to be the lead rebel in rogue’s gallery of religious rebels? I suspect that he would have had the “knots” in his bad theology worked out over time, he would have found his place in a good 19th Century church and would have lived a long, healthy, and happy life. Instead, he left us with the aftermath of a religious rebellion that has destroyed countless families and lives.

1 Samuel 15:23 (NKJV) says that, “rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.” In the end that’s really what we’re talking about here isn’t it? The spirit of Mormonism is the spirit of rebellion. And Mormon style rebellion has consequences.

My dear transitioning Mormon friend, after watching Lone Ranger Ex-Mormon after Lone Ranger Ex-Mormon “crash, boom, bang” due to theological rebellion, I don’t recommend it.

This is not the solution.

No matter how tempting, this ISN’T the solution.

NOTES
1 Robert N. Hullinger, “Mormon Answer to Skepticism: Why Joseph Smith Wrote the Book of Mormon”, Clayton Publishing House, 1980, p.ix

2 Ibid, p. 150

3 Ibid, p.172

4 My intention here isn’t to start a debate or dogmatize the doctrine of the Trinity, merely to use to it as an example of a legitimate Christian theological boundary. If the reader is interested in a good resource that explains the doctrine of the Trinity from the Bible I recommend Rob Bowman’s excellent web series, “The Biblical Basis of the Doctrine of the Trinity: An Outline Study”.

5 In my opinion, one of the best things that every Ex-Mormon can do is learn Christian Church History. Not only does this help expose and purge the propaganda style revisionist history that Mormons are taught in the LdS Church, it helps the transitioning Mormon understand how and why these theological boundaries exist at all. A good resource here is Dr. Bruce L. Shelley’s classic work, “Church History in Plain Language”.

6 Fred W. Anson, “Dear Michelle”, Beggar’s Bread website

7 This may not be easy but it is worth it! A big help in easing the transition here is to realize that the churches and denominations in mainstream Christianity are as culturally distinct as Mormon culture is. A useful model to use when transitioning is that of an immigrant living their native country and transitioning into a new culture. You will experience culture shock when you visit non-Mormon churches, be prepared for it. That said, there are some things you can do to lessen the impact. Here’s the advice that I gave in the aforementioned “Dear Michelle” article:

“I would recommend that you try to find a church that’s in the Wesleyan/Methodist tradition. I make this recommendation because the Mormon Chapel liturgy was “borrowed” from the 19th Century Methodist church. Specifically, that means finding and attending a Methodist, Nazarene, Wesleyan, or Holiness church. And I would recommend that you stick with the “Traditional” (rather than the “Contemporary”) service as it’s closest to the 19th Century style liturgy that you’re familiar with in the Mormon Church.

Again, the most important thing with any church that you attend is that they love, respect, teach, and obey the Bible. Never the less, all too often transitioning Mormons are off-put by modern expressions of worship that are too far afield from the traditional Latter-day Saint Chapel service. If you want to try or move on to a different, more contemporary type of corporate worship later it’s up to you but I would recommend that you stick with the traditional “Methodist style” until you find your “sea legs” in modern mainstream Christianity.”

8 Michael J. Stevens, “Passive-aggression among the Latter-day Saints”, Sunstone magazine, April 2013

9 Ibid

10 Please note that with the advent of Postmodernism one will find the same problem of theological rebellion in the mainstream Christian Church as well. As Theologian, Matt Slick as rightly observed:

…postmodernism is relativism. Postmodernism is a reaction against the logical truth structures of modern thought that gave us absolute propositions about nature, time, space, mathematics, knowability, repeatability of experimentation, predictability, etc. As modernism developed the sciences, technology, and medicine, it has helped to produce a comfortable and predictable society–wherein people tend to become complacent, comfortable, and predictable. But there are always people who ask questions rather than blindly follow the status quo. They look for different ways of expression, different interpretations of truth, teach the idea that truth is not necessarily absolute and that reality can be reinterpreted. It is within the postmodern context that the Emerging Churches are seeking to work.

It is a difficult venture to try to reach the hearts and minds of those who are less open to absolutes than previous generations. So, instead of absolute truth propositions, Emerging Churches tend to focus on relationships, expressiveness, and new ways of trying to reach God. Is it good? Yes and no. It is good only so far as it is consistent with Scripture. It is bad whenever it deviates from it.
(Matt Slick, “The Emerging Church and postmodernism”; CARM website)

The key difference here is the reality of boundary maintenance that biblical absolutes and 2,000-plus years of doctrinal refinement provide. Further, theological rebellion typically isn’t enculturated into the membership, reinforced by leaders, and at the root of the entire theological system as it is in Mormonism. Stated plainly, if you take away theological rebellion then Mormonism is no longer Mormonism. Add theological rebellion to mainstream Christianity and it is no longer Christian.

However, there are still glaring exceptions – especially in the case of theological liberal churches and denominations. In those cases, you will notice that many Biblical Christians are just as quick to denounce these theologically rebellious churches and denominations as they are errant individuals. There’s no double standard here, the rules apply equally to Mormon, Ex-Mormon and Christian alike.

11 Henry Cloud and John Townsend, “Boundaries: When To Say Yes, How to Say No”, p.29

12 Ibid, p.31

boundaries

THIS is the solution.

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