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Exmormon refers to any inactive or former member who no longer affiliates with the The Church of Jesus Christ of Latter-day Saints or any one of the Latter Day Saint denominations (collectively, "Mormonism"). Exmormonism refers to the state and characteristics of being an exmormon, including participation in discussion groups for exmormons,^[1] participation in support groups for those who want to leave Mormonism,^[2] or writing about leaving Mormonism.^[3]

Exmormons should not be confused with Jack Mormons, who often have no philosophical disagreement with the LDS church; or Cultural Mormons who adopt the Mormon lifestyle and identity irrespective of any disbelief of its teachings. The distinction is important to Exmormons, many of whom see their decision to leave as morally compelling and a social risk. Some Exmormons find that their Mormon friends and family tend to either shun or find personal fault with them after their exit.^[4]

Contents 1 Reasons for leaving 2 Post-disaffiliation 2.1 Post-disaffiliation religious status 2.2 Post-disaffiliation social status 2.3 Post-disaffiliation psychological status 3 Exmormons as anathema 4 Exmormonism and the internet 5 See also 6 References 7 External links

[edit] Reasons for leaving

Research shows that 43% of Mormon disaffiliates left due to unmet spiritual needs. Of former Mormons surveyed, 58% switched to other faiths or practices (mostly Christian). Of those with no current religious preference, 36% continued to pray often or daily^[5]. However, "single reason disaffiliates are rare among former Mormons" ^[6] Reasons for leaving may include: logical/intellectual appraisal, belief changes/differences, spiritual conversions to other faiths, life crises & poor or hurtful responsiveness by Mormon leaders or congregations ^[7]. Although many leave to be true to themselves or to a new belief structure, they leave at a tremendous cost ^[8] feeling ostracized, pressured and missing out on major family events such as temple weddings.

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.^[9] 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 ^[10]. Public disavowal of either belief can result in church disfellowshipping ^[11]. 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 ^[12].

Commonly, Exmormons begin to reject LDS teachings because of skepticism regarding a spiritual witness encouraged by Mormonism ^[13]. 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 to be a 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 ^[14]. 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^[15] and political attitudes.

Some Exmormons have left for specific reasons that led them to a conviction that the LDS religion is false. These include perceived scriptural inconsistencies within the Bible, perceived inconsistencies with the anthropology and archaeology of Mesoamerica and Egypt ^[16], and objections to earth's history as taught by Mormonism on the basis of DNA evidence. Some Exmormons argue that the Book of Mormon and the Book of Abraham are fake historical documents ^{[17] [18]}, and others object to what the present hierarchy teaches, on the grounds that it dismisses or contradicts the teachings of the early leaders such as Brigham Young or Joseph Fielding Smith.

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

[edit] Post-disaffiliation

[edit] Post-disaffiliation 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 ^[19]. 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.^[20]

[edit] Post-disaffiliation 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 ^[21]. The social aspect previously provided at church is often replaced by new friends, frequently including other Exmormons (see Exmormonism and the internet below).

[edit] Post-disaffiliation psychological status

A former Mormon Bishop described his disaffiliation as recovery from group expectations and overcoming cognitive dissonance,^[22] as well as recovery from fraud or abuse.^[23]

According to the website Recovery from Mormonism, whose purpose is described as "to let people who are or were in Mormonism, know they are not alone in their feelings and experiences in their quests to regain their lives after years in this religion", during this phase these individuals may compare it to leaving a cult,^[24] or mind control, ^[25] or adjusting to life outside of religious fundamentalism.^[26] They also must cope with the fact that those who leave are sometimes marginalized by employers, friends, spouses, and family who may be members.^[27]

Others compare the experience of religious disaffiliation to the symptoms of separation at the end of a marriage.^[28]

[edit] 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 ^[29] who preached disbelief, challenged prophecies and church leaders,^[30] 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^[31] or any reasoning that leads to disbelief in Mormonism.^[32]

LDS scripture teaches that Satan is actively seeking to destroy the souls of men ^[33] and that those who depart from the truth will be judged in the final judgment ^[34] for being deceived or deluded by Satan.^[35] Some who have left the LDS church have claimed to have been blamed for their disaffiliation 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.^[36] 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.

[edit] 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. ^[37] These range from satire sites, ^[38] to historical forums, ^[39] to blogs, ^[40] to recovery from Mormonism, ^[41] to Mormon Resignation sites, ^[42] to newsgroup-type sites. ^[43][44] Exmormon.org is believed to be the most popular Exmormon website; according to NPR, it receives 160,000 hits a day. ^[37]

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.

[edit] See also

• Apostasy
• Religious disaffiliation

[edit] References

[edit] External links

• The Exmormon Foundation - a non-profit, non-sectarian organization dedicated to supporting those in transition from Mormonism
• Recovery from Mormonism - the most prominent ex-Mormon community on the web
• Mormon Discussions - Open board for discussions concerning Mormonism
• SLC Recovery Group - Mormon Religious Transition Group in Salt Lake City, Utah
• Mormons in Transition - Support group and Exmormon Community
• Zarahemla City Limits - In-depth commentary and thoughtful essays written from a Cultural Mormon perspective
• The Post-Mormon Community - Emphasizing a positive approach to life after leaving
• lds-mormon.com - The webmaster was the first ever to be excommunicated for a website (see "Other" link on main page)