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Revision as of 21:29, 27 June 2006

Exmormonism refers to the characteristics and state of being an Exmormon, or Former Latter-day Saint, who no longer believes in nor affiliates with The Church of Jesus Christ of Latter-day Saints or any one of the Latter Day Saint denominations. Exmormons can be either current or former members of record, and are sometimes colloquially known as exmos.

Exmormons should not be confused with Jack Mormons, who often have no disagreement with the LDS church; or Cultural Mormons who do not consider themselves Exmormons. The distinction is important to Exmormons, many of whom see their decision to leave as morally compelling and a social risk. Many Mormons tend to either shun or find personal fault with Exmormons after their exit.

Reasons for leaving

An informal internet poll has shown that disbelief in Joseph Smith as a prophet and the Book of Mormon as God's word leads most Exmormons to leave the LDS Church.[1] Privately affirmed belief in both ideas is officially required, by interview, to actively participate in Mormon meetings and ceremonies, including the privilege to have a signed recommendation in order to witness the temple marriage of a family member. Public disavowal of either belief can result in church disfellowshipping. All members and potential converts are encouraged to seek and express a spiritual confirmation that the Book of Mormon is true, inferring that Joseph Smith, Jr. is therefore a prophet.

Commonly, Exmormons begin to reject LDS teachings because of skepticism regarding a spiritual witness encouraged by Mormonism. Concerns might also exist regarding the morality, historicity, or revelatory truth of LDS teachings, embodied by inconsistent or suppressed teachings of early church leaders such as Brigham Young's Adam-God theory, declared false doctrine by the LDS church. Humanist and feminist positions may view LDS doctrine as racist and/or sexist. In these cases, traditional LDS doctrines regarding the spiritual status of blacks and polygamy or the role of women in society are cited. Some leavers cite their incompatibility with Mormon beliefs or culture due to their sexual orientation or from having liberal views that challenge predominant Mormon conformism[2] and political attitudes.

Some Exmormons have left for specific reasons that imply LDS teachings are false. These include scriptural inconsistencies with the Bible, inconsistencies with the anthropology and archaeology of Mesoamerica and Egypt, and controversial prophetic utterances based on folk beliefs, such as statements by Mormon founders that refer to inhabitants of the moon and sun. In this case, some Exmormons argue that the Book of Mormon and the Book of Abraham are fake historical documents, or that the present hierarchy dismisses or contradicts the teachings of the early leaders such as Brigham Young or Joseph Fielding Smith, or that these early leaders were corrupt or a sham.

See also Controversies regarding The Church of Jesus Christ of Latter-day Saints

Post-exit

Post-exit religious status

In terms of their post-Mormon religious beliefs, many leave Mormonism for more mainstream Christian religions, while others become atheistic, non-religious or non-Christian. Exmormon attitudes toward Mormons and Mormonism also vary widely; some Exmormons actively proselytize against the religion, some prefer to help those in need of support but not actively argue against Mormonism, and others prefer to avoid the subject entirely. Former Mormons also differ in attitudes regarding their church membership; some resign (the LDS church refers to this "name removal") while others simply become inactive. At least one website is devoted to helping LDS Church members who wish to process their resignation with the LDS Church.[3]

Post-exit social status

Exmormons decide whether or not to be private about their decision to separate from Mormonism. Often, those who are open about leaving face intense pressure to return. Friends, family members, and ward members who are active church members strongly believe that someone who leaves is in danger of negative eternal consequences. Thus, they may feel strongly motivated to try to steer the departed member back into belief. The social aspect previously provided at church is often replaced by new friends, frequently including other Exmormons (see Exmormonism and the internet below).

Post-exit psychological status

Some Exmormons see their exit as recovery from group expectations and overcoming cognitive dissonance,[4] as well as recovery from fraud or abuse.[5] During this phase these individuals may compare it to leaving a cult,[6] or mind control, [7] or adjusting to life outside of religious fundamentalism.[8] They also must cope with the fact that those who leave are sometimes marginalized by employers, friends, spouses, and family who may be members.[9] Some compare the experience to the symptoms of separation at the end of a marriage.[10]

Mormons sometimes stereotype Exmormons as anti-Mormon (Satan stirs up wicked men to oppose the Lord’s work [11]) by branding them as embittered apostates, [12] and in what they see as their own defense may resort to activist skepticism. Shunning is often the de facto result, which makes the experience even more difficult for the Exmormon. As such, the break from the predominantly ethnocentric Mormon subculture challenges the family and community status for many, as well as their confidence and well-being.

Exmormons as anathema

There are precepts in LDS scripture and doctrine concerning those who openly disagree with church hierarchy as those to be potentially cursed or condemned. Korihor, a person mentioned in the Book of Mormon [13] who preached disbelief, challenged prophecies and church leaders,[14] and who was miraculously struck deaf and mute by a chief judge as evidence of divine authority, is often compared to or identified with Exmormon authors[15] or any reasoning that leads to disbelief in Mormonism.[16]

LDS scripture teaches that Satan is actively seeking to destroy the souls of men [17] and that those who depart from the truth will be judged in the final judgment [18] for being deceived or deluded by Satan.[19] Some who have left the LDS church have claimed to have been blamed for their exit accordingly. LDS history points to trivial reasons why some members have left, such as the misspelling of a name in church records (History of the Church, 1, p. 261) or inability to get a seat at a church service (George A. Smith, Journal of Discourses, 11:09).

Some LDS adherents view apostasy in terms of their doctrine of outer darkness for sons of perdition who deny the Holy Ghost, although this doctrine has other interpretations.[20] This may cause an Exmormon to be regarded as a candidate for eternal damnation based on their former devotion to Mormonism, as others will be judged more lightly, having no previous knowledge.

Exmormonism and the internet

Exmormon communities (either locally or on the Internet) function as support groups for those coping with the strains of leaving a belief system that had been a dominant force in their lives. According to NPR, many shunned American and Australian Exmormons have formed tight-knit online communities in an effort to provide support and discuss various aspects of Mormonism. [21] These range from satire sites, [22] to historical forums, [23] to blogs, [24] to recovery from Mormonism, [25] to Mormon Resignation sites, [26] to newsgroup-type sites. [27][28] Exmormon.org is believed to be the most popular Exmormon website; according to NPR, it receives 160,000 hits a day. [21]

Commonly one or more high-profile Exmormons (such as Canadian Singer Tal Bachman and Pulitzer Prize winning cartoonist Steve Benson) frequent online discussion boards to relate their experiences as active, faithful members who decided to leave Mormonism.

References

  1. ^ Exmormon survey
  2. ^ BYU 3rd of Top 10 Most Politically Conservative Colleges
  3. ^ www.mormonnomore.com
  4. ^ Interview with Bob McCue
  5. ^ Exmormon Foundation mission statement
  6. ^ My Mission
  7. ^ Thought reform in Mormonism
  8. ^ Life After Mormonism and the Double Bind
  9. ^ What did leaving cost you?
  10. ^ Winell, Marlene Ph.D. Leaving the Fold: A Guide for Former Fundamentalists and Others Leaving their Religion (New Harbinger Publications, 1993)
  11. ^ Covenant 10:63
  12. ^ Covenant 10:63
  13. ^ Alma 30
  14. ^ Alma 30:27
  15. ^ "Korihor's back, and this time he's got a printing press"
  16. ^ Countering Korihor
  17. ^ Covenant 10:27-33
  18. ^ 3 Nephi 26:4
  19. ^ Covenant 20:15
  20. ^ About Mormon beliefs
  21. ^ a b Chana Joffe-Walt. "Shunned Ex-Mormons Form Own Communities". NPR.
  22. ^ Salamander Society
  23. ^ Mormons in Transition
  24. ^ http://www.mormoncurtain.com/
  25. ^ http://www.exmormon.org/
  26. ^ http://www.mormonnomore.com
  27. ^ http://www.aimoo.com/forum/freeboard.cfm?id=418550/
  28. ^ http://www.exmormonforums.com
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