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Ex-Mormon

Ex-Mormons are individuals who have disaffiliated from The Church of Jesus Christ of Latter-day Saints (LDS Church), typically by requesting formal removal of their names from membership records or by ceasing active participation and self-identifying as non-Mormon.^[1] This disaffiliation often stems from doubts regarding the church's historical claims, such as inconsistencies in the origins of foundational texts like the Book of Mormon, or doctrinal elements including past practices like polygamy and modern policies on social issues.^[2] Empirical surveys reveal declining retention, with Pew Research data showing that 64 percent of those raised LDS continued to identify as Mormon in 2014, down from higher rates in prior decades, indicating that roughly one-third disaffiliate by adulthood.^[3] This trend has accelerated among younger generations, driven by both doctrinal skepticism—such as perceived historical inaccuracies—and experiential factors like interpersonal conflicts or feelings of judgment within church communities.^[2]^[4] Former members commonly encounter social repercussions, including familial estrangement due to the church's emphasis on loyalty and covenants, prompting the development of alternative support networks.^[5] These networks, often online or through informal organizations, facilitate recovery from what many describe as high-demand religious socialization, encompassing identity shifts, mental health adjustments, and reconstruction of worldviews independent of LDS authority structures. Defining characteristics include a focus on empirical scrutiny of church narratives, with ex-Mormons contributing to literature and discussions that highlight discrepancies between official histories and primary sources, though church retention claims sometimes inflate active participation relative to self-reported affiliation.^[6]

Historical Background

Early Disaffiliations in Mormonism

Disaffiliations from the newly organized Church of Jesus Christ of Latter-day Saints began shortly after its founding on April 6, 1830, as initial converts encountered unmet expectations regarding communal equality and spiritual gifts. Early critics, such as Ezra Booth, a Methodist minister baptized in 1831 who participated in the church's Zion's Camp expedition to Missouri, publicly renounced membership later that year, citing disillusionment with Joseph Smith's leadership and unfulfilled prophecies of Zion's redemption. Booth's nine published letters in the Ohio Star detailed perceived deceptions and authoritarianism, influencing public skepticism toward the movement.^[7] The most substantial early exodus occurred during the Kirtland crisis of 1837–1838, centered in the church's Ohio headquarters. Triggered by the Panic of 1837 and the collapse of the Kirtland Safety Society—a church-backed banking institution chartered in January 1837 that issued notes without sufficient specie reserves—membership in Kirtland suffered widespread defections as debts mounted and confidence eroded. Approximately 10 to 15 percent of Kirtland's Saints disaffiliated, including key leaders who accused Joseph Smith of financial mismanagement and false prophecies; one estimate suggests up to one-third of church leadership in the area apostatized.^[8]^[9] Prominent figures among the disaffiliates included several apostles and witnesses to the Book of Mormon. Warren Parrish, a former scribe to Joseph Smith and briefly an apostle, seized control of the Kirtland Temple in 1837, declaring himself the true church leader and denouncing Smith as a fallen prophet. Apostles John F. Boynton, Luke S. Johnson, and William E. McLellin were excommunicated amid the turmoil, later citing doctrinal inconsistencies and economic grievances. Oliver Cowdery, a principal founder and Second Elder, was excommunicated in April 1838 for charges including denying the faith and challenging Smith's revelatory authority, though he later sought rebaptism. These events prompted over 500 remaining faithful members to flee Kirtland for Missouri by July 1838, marking a pivotal contraction in Ohio operations.^[7]^[10]

Emergence of Modern Ex-Mormon Identity

The modern ex-Mormon identity emerged primarily in the mid-1990s, as the widespread adoption of the internet enabled isolated individuals who had left The Church of Jesus Christ of Latter-day Saints (LDS Church) to connect, share experiences, and form a collective sense of community distinct from earlier, sporadic disaffiliations. Prior to this period, departures from Mormonism were often solitary, lacking organized networks or shared nomenclature, but online forums facilitated the aggregation of narratives around common themes such as historical inconsistencies in church origins and doctrinal challenges.^[11] This shift marked a transition from individual apostasy to a recognizable social movement, complete with its own terminology—such as "faith crisis" for the onset of doubts—and support structures.^[11] A pivotal early platform was Recovery from Mormonism (RfM), an online discussion board founded on Thanksgiving Day, November 23, 1995, initially intended as a temporary resource for those questioning or exiting Mormonism but persisting as a hub for ex-member stories and critiques.^[12] Usenet groups like alt.religion.mormon, active in the early 1990s, had already provided precursors for unmoderated debates on LDS topics, including criticisms of church history and practices, drawing participants who later identified as ex-Mormons.^[13] These digital spaces contrasted with pre-internet eras by allowing anonymous participation, which reduced social repercussions and encouraged open discussion of sensitive issues like Joseph Smith's polygamy or the Book of Abraham translation.^[11] Contributing to this coalescence were events like the 1993 excommunications of six LDS intellectuals—Avraham Gileadi, Richard P. Howard, Michael Quinn, D. Michael Quinn (excommunicated separately), Paul Toscano, and Lavina Fielding Anderson (disfellowshipped)—collectively termed the "September Six," which publicized scholarly critiques of church history and authority, prompting some members to reevaluate their faith and seek out dissenting voices online.^[14] By the 2000s, audio and video media amplified this identity: John Dehlin launched the Mormon Stories Podcast in September 2005, interviewing former members and scholars to document disaffiliation processes, reaching audiences through early podcasting platforms.^[15] The subreddit r/exmormon, created on June 16, 2009, further accelerated community formation, growing from niche discussions to 7,071 subscribers by October 2012, where users exchanged resources on topics like DNA evidence against Book of Mormon claims and church financial opacity.^[16] This online infrastructure not only preserved personal testimonies but also cultivated a group ethos emphasizing empirical scrutiny over faith-based acceptance, with empirical data—such as archaeological absences for Book of Mormon civilizations—frequently cited as catalysts for exit.^[16] By the early 2010s, these elements had solidified an ex-Mormon identity oriented toward recovery from perceived indoctrination, often framed in opposition to LDS correlation efforts that centralized doctrine and marginalized dissent.^[11] The movement's growth reflected broader internet-driven trends in religious deconstruction, though its focus remained tied to Mormon-specific historical and doctrinal anomalies verifiable through primary sources like 19th-century affidavits and modern historiography.

Motivations for Disaffiliation

Doctrinal and Historical Doubts

Many individuals disaffiliating from the Church of Jesus Christ of Latter-day Saints (LDS Church) cite doctrinal inconsistencies and historical discrepancies as primary triggers for their faith crises, often uncovered through independent research into foundational texts and events. Surveys of former members indicate that disbelief in core doctrines, such as the historicity of the Book of Mormon and the prophetic claims surrounding Joseph Smith, accounts for a significant portion of departures; for instance, a study of over 3,000 ex-LDS respondents found that 74% attributed their exit to doctrinal disbelief, with historical issues like polygamy and the Book of Abraham prominently featured. These doubts frequently arise from empirical evidence contradicting official narratives, including archaeological, linguistic, and genetic data that challenge the ancient American provenance of LDS scriptures. A central point of contention is the Book of Mormon, which claims to chronicle migrations of Israelite peoples to the Americas around 600 BCE, portraying them as principal ancestors of Native Americans (referred to as Lamanites). Genetic studies, however, demonstrate that indigenous American populations derive primarily from Asian migrations via the Bering Strait, with no significant Middle Eastern DNA markers supporting a substantial Israelite influx as described. The text also contains anachronisms absent from pre-Columbian records, such as mentions of horses, chariots, steel swords, wheat, and silk—items not archaeologically attested in the Americas before European contact. LDS apologists propose limited geography models or interpretive adjustments to reconcile these, but critics and departing members view them as evidence of 19th-century fabrication influenced by contemporary sources like Ethan Smith's View of the Hebrews.^[17]^[18] Joseph Smith's translation of the Book of Abraham from Egyptian papyri acquired in 1835 has similarly eroded confidence, as surviving fragments—returned to the church in 1967—have been independently translated by Egyptologists as standard funerary texts (e.g., the "Breathing Permit of Hôr"), unrelated to Abraham or the content Smith produced. Facsimile interpretations in the text, including depictions of gods as figures from Abraham's life, mismatch hieroglyphic analyses, revealing errors like misidentifying a pregnant woman as a priest killing a sacrificial victim. While the modern LDS Church essay acknowledges that Smith's work was not a conventional linguistic translation but possibly revelatory or catalytic, ex-members interpret this as an admission of inaccuracy, undermining Smith's prophetic reliability given his claims of direct hieroglyphic rendering.^[19] Discrepancies in accounts of Smith's First Vision, his inaugural 1820 theophany, further fuel skepticism. Multiple versions exist, dictated or recorded between 1832 and 1842, varying in key details: the 1832 account mentions only "the Lord" appearing without distinguishing Father and Son, omits an evil power's opposition, and places Smith at age 15-16 seeking forgiveness for sins rather than church confusion; later iterations introduce God and Jesus as separate beings declaring all sects wrong. No contemporary 1820 records exist, and the vision was not publicly emphasized until the 1840s, leading some ex-Mormons to question its authenticity as a retroactively developed narrative to legitimize Smith's authority. Proponents argue the accounts complementarily emphasize different emphases for varied audiences, yet the variances—absent in eyewitness recollections of singular events—prompt doubts about foundational historicity.^[20] Evolving doctrines on polygamy and the priesthood ban on Black members highlight perceived inconsistencies in divine revelation. Polygamy, introduced privately in the 1830s and publicly in 1852 via Doctrine and Covenants Section 132 as an eternal principle, was discontinued by the 1890 Manifesto amid U.S. legal pressures, though post-Manifesto sealings persisted until the 1904 Second Manifesto; critics note this as pragmatic capitulation rather than eternal truth, especially since current LDS teachings retain polygamy for the afterlife. The priesthood and temple ban, barring those of African descent from ordinances from at least 1852 until its 1978 revocation via Official Declaration 2, lacked scriptural basis and relied on folk doctrines like a premortal curse—later disavowed in church essays as theories, not revelations. Departing members often see these policy shifts, timed with social pressures, as evidence of human invention over unchanging divine will, corroborated by internal church records showing earlier ordinations of Black men like Elijah Abel before the restriction solidified.^[21] Social factors contributing to disaffiliation from the Church of Jesus Christ of Latter-day Saints often involve experiences of interpersonal judgment and community exclusion. In a survey of former members across generations, 30% reported leaving due to feeling judged or misunderstood by church members or leaders, reflecting tensions arising from the church's emphasis on moral conformity and accountability processes such as worthiness interviews.^[22] These dynamics can exacerbate isolation, particularly in high-density Mormon communities where social networks heavily overlap with religious affiliation, leading individuals to perceive the environment as unforgiving toward personal struggles or deviations from expected behaviors.^[22] Cultural pressures manifest in the church's promotion of a distinct lifestyle, including adherence to dietary codes (Word of Wisdom), temple garments, and family-centered norms that prioritize large families and gender roles aligned with patriarchal leadership. A notable 21% of ex-members in the same survey cited the church's emphasis on conformity and obedience as a key factor, highlighting conflicts with broader secular cultural shifts toward individualism and pluralism.^[22] For millennials, retention challenges intensify due to these cultural demands clashing with contemporary values like work-life balance and diverse social expressions, contributing to higher disaffiliation rates—only 46% of millennial-raised Latter-day Saints remain active compared to 75% of older generations.^[23] Ethical concerns frequently center on perceived incompatibilities between personal moral frameworks and church policies, with 38% of respondents unable to reconcile their values and priorities with institutional stances.^[22] Prominent among these are the church's prohibitions on same-sex relationships and marriages, cited by 23% as a reason for leaving, especially among younger ex-members who view such positions as discriminatory amid evolving societal acceptance of homosexuality.^[22] Similarly, 18% pointed to the limited role of women in church governance and priesthood authority, raising questions about gender equity in a structure reserving certain ordinances and leadership exclusively for men.^[22] These issues, compounded by historical practices like the pre-1978 priesthood ban on Black members, underscore ethical critiques focused on fairness and historical accountability, though church apologists maintain doctrinal consistency over time.^[22]

Personal Lifestyle and Behavioral Reasons

Some former members of the Church of Jesus Christ of Latter-day Saints (LDS Church) cite conflicts between church-mandated behavioral standards and their personal inclinations or circumstances as motivations for disaffiliation. These standards, derived from doctrines such as the Word of Wisdom (a health code prohibiting alcohol, tobacco, coffee, tea, and emphasizing moderation) and the law of chastity (requiring abstinence from sexual relations outside heterosexual marriage), impose ongoing self-regulation that some find incompatible with desired lifestyles. Surveys of ex-LDS individuals indicate that 23% to 26% disaffiliated after engaging in behaviors deemed sinful by church teachings, such as consuming prohibited substances or premarital sexual activity, often leading to feelings of hypocrisy or disciplinary processes like confession or loss of temple privileges.^[22]^[24] The church's stance on sexuality, particularly for those experiencing same-sex attraction, contributes significantly to behavioral-driven exits. LDS doctrine distinguishes between same-sex attraction (viewed as a trial to endure) and acting on it (considered a grave sin akin to adultery or fornication), prohibiting same-sex relationships and requiring celibacy or traditional marriage for full participation. A 2023 survey by religion scholar Jana Riess found sexual orientation to be a strong predictor of disaffiliation, with LGBTQ individuals facing barriers to authentic self-expression, temple worthiness interviews that probe private behaviors, and historical policies (reversed in 2019) that labeled same-sex marriage as apostasy. This has prompted departures among those prioritizing relational fulfillment over doctrinal compliance, with ex-members reporting relief from enforced celibacy post-exit.^[25]^[26] Financial and temporal demands further exacerbate lifestyle tensions. Tithing, a required 10% of income for temple access and full fellowship, is perceived by some as burdensome amid rising living costs, with non-compliance barring ordinances central to salvation narratives. Church callings—unpaid volunteer roles from teaching to administrative duties—demand 10-20 hours weekly for many, conflicting with career advancement, family time, or leisure, particularly for working parents or young professionals. In Riess's research, 38% of former members cited irreconcilable personal values and priorities, often encompassing these commitments, as a top reason for leaving, reflecting a causal tension between high-stakes obedience and individual autonomy.^[27]^[22]

The Disaffiliation Process

Faith Crisis and Transition Stages

The disaffiliation process among former Latter-day Saints (LDS) members frequently involves a faith crisis characterized by sequential stages of doubt, emotional turmoil, and reconstruction, as documented in self-reported experiences. The 2013 Personal Mormon Faith Crisis Report, based on qualitative interviews and surveys of over 1,000 individuals navigating disbelief, delineates a progression from orthodox belief to potential exit, emphasizing cognitive dissonance triggered by doctrinal, historical, or ethical inconsistencies. This model highlights a branching pathway where not all individuals fully disaffiliate, but many report profound psychological strain during transition.^[28]^[29] Initial stages commence with the "True Believer" phase, where adherents maintain literal acceptance of LDS scriptures, prophetic authority, and the church's exclusive truth claims, often reinforced by cultural immersion from childhood. A precipitating "Catalyst Stage" follows, initiated by exposures such as online historical critiques (e.g., polygamy accounts or Book of Mormon anachronisms), personal moral conflicts, or scientific contradictions, leading to acute cognitive dissonance. This evolves into the "Traumatized Believer" stage, marked by obsessive research, anxiety, and relational tension; the report estimates thousands enter this phase annually, with symptoms including sleep disruption and social withdrawal as foundational worldview elements fracture.^[28]^[29] Subsequent trajectories diverge: toward retention via the "Less-Literal Believer" stage, involving reconciled nuance (e.g., viewing doctrines metaphorically or leaders as fallible) and continued activity, or escalation to "Traumatized Disbeliever," entailing wholesale rejection of core tenets amid grief-like responses such as anger at perceived deception and depression over lost certainty. The "Secular Participant" intermediary reflects nominal attendance for social ties despite eroded belief, often unsustainable due to authenticity conflicts. Culminating in the "Ex-/Post-Mormon" stage, full disaffiliation entails name removal—facilitated since 2015 via an online church portal—and rebuilding autonomy, though accompanied by risks of familial ostracism and identity voids. These stages, while not linear for all, align with broader grief models adapted to religious exit, including shock (initial numbness), denial (suppression of doubts), anger (resentment toward church narratives), bargaining (attempts at doctrinal reframing), depression (mourning communal bonds), and acceptance (integration of new perspectives).^[28]^[29]^[30] Empirical patterns from cult recovery frameworks applied to high-demand groups like the LDS Church underscore reintegration challenges post-crisis, including guilt reconciliation and societal reorientation, with recovery spanning 2–5 years on average per participant accounts. Factors prolonging transition include enmeshment in family-church networks and suppressed critical inquiry during upbringing, fostering delayed crises often in mid-adulthood (ages 30–50). While these models derive from disaffiliate-centric data, potentially underrepresenting retained members, they illuminate causal mechanisms: unresolved dissonances compound into existential reevaluation, prioritizing empirical scrutiny over institutional loyalty.^[31]^[28]

Formal Resignation and Legal Aspects

A member of The Church of Jesus Christ of Latter-day Saints (LDS Church) may formally resign by submitting a written, signed request to their bishop, as outlined in the Church's General Handbook section 32.14.9.^[32] The bishop forwards the request to the stake president for approval, after which it is processed through the Church's membership records department, typically resulting in confirmation within weeks to months.^[33] Resignations cannot be completed online through official Church channels and must be in writing to be valid.^[33] To bypass potential delays from local leaders, who may seek to dissuade the individual through counseling or interviews, some submit a notarized letter directly to Church headquarters at 50 East North Temple Street, Salt Lake City, Utah 84150.^[34] This method, often facilitated by third-party services like QuitMormon, ensures the request is treated as authentic and processed without local intervention, with the resignation effective immediately upon receipt by the Church.^[34] In response to increased use of such services, particularly those involving attorneys, the Church implemented a policy in August 2019 requiring a notarized statement verifying the request's genuineness when submitted via external facilitators.^[35] Legally, resignation from the LDS Church carries no barriers under U.S. law, as the First Amendment protects the right to freely associate and exit religious organizations without state interference.^[36] The Church cannot compel continued membership or withhold processing indefinitely, though anecdotal reports indicate local leaders sometimes delay action to encourage reconsideration, prompting some to involve attorneys for enforcement.^[37] Attorneys assist by sending demand letters citing potential legal claims for harassment or false light if the Church fails to promptly remove the name from records, thereby avoiding prolonged contact.^[38] No financial refunds, such as tithing, accompany resignation, and the Church retains historical records for genealogical or archival purposes, though active membership status ends.^[39] Readmission after resignation requires First Presidency approval and adherence to repentance processes, distinguishing it from simpler rebaptism for excommunicated members.^[40]

Post-Disaffiliation Experiences

Disaffiliation from the Church of Jesus Christ of Latter-day Saints frequently strains marital relationships, with former members exhibiting a higher divorce rate for first marriages at 39% compared to 18% among current members, according to a 2023 survey of current and former Latter-day Saints.^[26] This disparity arises partly from doctrinal emphasis on temple sealings, which promise eternal family bonds contingent on shared faithfulness, rendering mixed-faith marriages precarious as the believing spouse may prioritize religious compatibility to preserve perceived eternal unions.^[41] Approximately 20% of former members remain married to active church members, often navigating ongoing tensions through negotiated boundaries, such as avoiding religious discussions or adjusting child-rearing practices.^[26] Parent-child and extended family dynamics similarly suffer, with disaffiliates reporting frequent emotional distance or outright rejection due to the perceived rupture of eternal family covenants central to LDS theology.^[42] In high-cost religious groups like the LDS Church, where communal identity intertwines with kinship, leaving can precipitate sorrow over lost ties, including limited access to family events tied to church ordinances, though outcomes vary by family flexibility and pre-existing bonds.^[43] A grounded theory study of disaffiliates, 70% of whom were former LDS members, identified common patterns of initial conflict marked by misunderstanding and judgment, mitigated in some cases by empathy and boundary-setting, yet often requiring external support to sustain connections.^[44] Socially, ex-Mormons experience diminishment or loss of community support networks, as tight-knit wards and stakes enforce informal social pressures akin to shunning in other high-demand groups, leading to isolation and the need to rebuild friendships outside church structures.^[42] Former members commonly report forming alternative support via ex-Mormon groups, which provide validation absent from familial or prior social circles, with 75% expressing institutional distrust toward the church while viewing individuals more neutrally.^[26] This transition correlates with smaller family sizes among disaffiliates (average 2.5 children versus 3.4 for active members), reflecting broader shifts in lifestyle and priorities post-disaffiliation.^[26]

Psychological and Emotional Outcomes

Individuals disaffiliating from the Church of Jesus Christ of Latter-day Saints (LDS Church) frequently report initial psychological distress, including existential angst, ontological insecurity, and symptoms such as depression, anxiety, depersonalization, and hyper-reflexivity. An 18-month ethnographic study conducted in Utah from 2011 to 2013, involving participant observation and interviews with ex-Mormons, identified these outcomes as stemming from the sudden collapse of a faith-informed worldview, leading to a perceived "world collapse" and fragmented self-narratives. Persistent embodied memories of Mormon practices, such as ritualistic behaviors, further contribute to emotional detachment and guilt, particularly in intimate relationships.^[45] Family and community rejection exacerbates these effects, often resulting in profound loneliness, regret, and grief over lost social ties and identity. High-demand religious environments like Mormonism intensify emotional turmoil, with reports of religious trauma syndrome manifesting as chronic shame, moral injury from doctrinal conflicts, and fear tied to beliefs in eternal consequences. Among LDS sexual minorities, nonaffirming religious doctrines correlate with elevated depression levels, mediated by internalized stigma and spiritual struggles, though these associations weaken when controlling for such factors.^[46]^[47] Long-term emotional outcomes show variability, with many ex-Mormons experiencing relief from cognitive dissonance and doctrinal pressures, enabling greater authenticity and life satisfaction. A 2023 analysis of disaffiliation impacts found that while short-term happiness may decline due to social losses, long-term mental health often improves as individuals rebuild secular identities and relationships. Recovery processes, supported by therapy modalities like cognitive-behavioral techniques and peer networks, facilitate resolution of guilt and fear, fostering renewed purpose through altruism and self-directed meaning-making. However, pre-existing mental health vulnerabilities can persist post-disaffiliation, underscoring that causation is multifaceted rather than solely attributable to leaving. Empirical data remain predominantly qualitative and self-reported from ex-Mormon cohorts, limiting generalizability.^[48]^[46]

Spiritual and Religious Adjustments

Upon disaffiliation from the Church of Jesus Christ of Latter-day Saints, a substantial proportion of former members transition to non-religious identities, with approximately 70% identifying as religiously unaffiliated or "nones" and the majority not joining another organized faith.^[26] This shift often involves a reevaluation of core theological tenets, such as the historicity of the Book of Mormon and the prophetic claims of Joseph Smith, leading to broader skepticism toward supernatural claims. Empirical surveys indicate that doctrinal doubts precipitate this adjustment, with former members citing disbelief in LDS-specific theology as a primary factor in 74% of cases among sampled ex-Mormons.^[49] While many ex-Mormons adopt atheism, agnosticism, or secular humanism, a minority retain some form of spiritual belief, often described as a vague sense of "something higher" accompanied by significant doubts about a traditional, interventionist deity. In contrast to active LDS members, where over 70% report knowing God exists without doubt, former members exhibit belief patterns akin to the U.S. religiously unaffiliated population, with few endorsing absolute certainty in divine existence.^[26] This residual spirituality may manifest in non-institutional practices, such as personal meditation or ethical frameworks derived from humanistic values, though quantitative data on specific post-LDS spiritualities remains limited. Conversion to other religions occurs infrequently, with Pew Research data showing that among those raised Mormon who disaffiliate, about 21% become unaffiliated, 6% join evangelical Protestant denominations, and 9% affiliate with other faiths, including mainline Protestantism or Catholicism. These transitions are typically driven by a desire for doctrinal continuity with Christianity minus LDS distinctives, such as rejection of the eternal progression of gods or temple ordinances. Qualitative analyses of disaffiliation processes reveal value shifts toward individualism and skepticism of authority, facilitating adaptation to less hierarchical religious structures or outright secularism.^[50] Over 80% of former members view returning to the LDS Church as very unlikely, underscoring the durability of these spiritual realignments.^[26]

Ex-Mormon Community and Organizations

Support Networks and Media Outlets

Ex-Mormons have established various online and local support networks to facilitate peer discussions, emotional processing, and practical guidance during faith transitions. Prominent examples include the r/exmormon subreddit, a forum for sharing experiences and resources among former members, and the ExMormon Facebook group, which operates as a study-oriented community rather than a formal support group, moderated by volunteers.^[51]^[52] Local in-person gatherings, such as those organized through Meetup.com, occur in regions with significant Mormon populations, including Salt Lake City PostMormons & Friends and Utah Valley Postmormons, focusing on social connections for those leaving the faith.^[53] Dedicated organizations provide structured resources, such as Mormon Spectrum, which offers information on navigating post-Mormon life, including familial and legal challenges.^[54] Similarly, PostMormonLife compiles professional and community aids for individuals experiencing faith crises, emphasizing crisis management tools.^[55] Mormon Stories, founded by John Dehlin, coordinates Facebook-based local communities for ex-Mormons and those questioning orthodoxy, promoting uncorrelated perspectives on Mormonism.^[56] The Exmormon Foundation, a nonprofit, supports efforts to disseminate critical views of Mormonism and aids individuals and groups in recovery processes.^[57] These networks often prioritize anonymity and peer validation, though their volunteer-driven nature can lead to variable moderation and ideological emphases favoring skepticism toward LDS claims. Media outlets produced by ex-Mormons include podcasts and websites that analyze church history, doctrines, and personal narratives. The Mormon Stories Podcast, hosted by John Dehlin since 2005, features extended interviews with former members detailing reasons for disaffiliation, doctrinal doubts, and recovery stories, amassing thousands of episodes.^[58] MormonThink.com, an independent site, compiles annotated critiques of LDS scriptures and historical events, drawing from primary sources to highlight discrepancies without endorsing specific ideologies. Other podcasts, such as Radio Free Mormon and Mormonism LIVE, examine archaeological, linguistic, and textual issues in Mormon origins, often referencing peer-reviewed scholarship on ancient texts.^[59] These outlets frequently cite church documents alongside external historical records, but ex-Mormon creators like Dehlin have faced ecclesiastical discipline, underscoring tensions with the LDS Church.^[58] Recovery from Mormonism, a long-standing online forum, serves as both a discussion board and media hub for user-submitted essays on psychological impacts of leaving.^[60] While providing empirical accounts from disaffiliates, such media may amplify atypical experiences, as self-selection biases toward vocal critics; empirical studies on broader ex-Mormon demographics, however, indicate common themes of intellectual disillusionment over doctrinal inconsistencies.^[61]

Activities, Events, and Resources

Ex-Mormon communities organize regular local and virtual meetups to facilitate social connections and peer support among former members. Platforms like Meetup.com host groups such as Salt Lake City PostMormons & Friends, Utah Valley Postmormons, Ogden PostMormons & Friends, and Ex-Mormons in Seattle & Surrounding Areas, where participants attend informal gatherings, discussions, and social events tailored to those transitioning out of Mormonism.^[53] Similarly, the subreddit r/exmormon maintains a wiki calendar tracking upcoming physical and online meetups, including weekly virtual threads for real-time interaction and event planning, with activities ranging from coffee meetups to larger regional assemblies.^[62]^[63] Historical annual conferences provided structured events for ex-Mormons, notably those organized by the Exmormon Foundation from 1997 to at least 2017, held primarily in Salt Lake City in October to coincide with the LDS Church's general conference timing. These gatherings featured speaker presentations on topics like personal experiences, historical critiques, and recovery strategies, with recorded talks available from years including 2008 through 2013, attracting attendees for networking and education.^[64]^[65] More recent events include workshops like the THRIVE Beyond Religion sessions, such as the June 2, 2025, event focused on healing, identity rebuilding, and community formation post-faith crisis.^[66] Resources for ex-Mormons encompass online forums, email groups, and transition guides disseminated through dedicated sites. The Recovery from Mormonism website (exmormon.org) offers bulletin boards, email discussion groups, and information on local gatherings to aid post-Mormon life adjustments, emphasizing non-sectarian support without advocating specific beliefs.^[67] Additional tools include event listings from Mormon Stories, which promotes in-person and virtual sessions under initiatives like the THRIVE project for those questioning or leaving orthodox Mormonism.^[68]^[58] Community-driven groups, such as Meet the Ex-Mormons, provide event-based resources for sharing transition experiences.^[69]

Criticisms and Controversies

Perspectives from LDS Church Members

LDS Church doctrine defines apostasy as an individual's or group's abandonment of the principles of the gospel of Jesus Christ, often involving rejection of core teachings or active opposition to the Church.^[70] Such actions may lead to Church discipline, including disfellowshipment or excommunication, particularly if the apostasy promotes opposition to eternal truths or involves public criticism that harms the faith of others.^[71] Excommunicated individuals retain the right to attend public Church meetings but are restricted from participating in ordinances or priesthood functions, similar to nonmembers.^[72] Church leaders emphasize responding to those experiencing doubt or disaffiliation with love and compassion, even amid disagreement, as a means to foster retention and potential reactivation.^[73] General authorities, such as Quentin L. Cook, have described reactivation efforts as essential to the Lord's work, urging members to rescue less-active or former participants through fellowship, responsibility, and nurturing with gospel principles.^[74] This approach frames departure from the Church as a spiritual peril, with leaders like Gordon B. Hinckley advocating outreach to provide friendship and doctrinal support to prevent or reverse inactivity.^[75] From the perspective of faithful members, ex-Mormons are often seen as having been deceived by external influences or personal failings, leading to a loss of eternal blessings, though familial ties and basic civility are maintained without formal shunning per Church policy.^[75] Accounts of reactivation highlight personal stories where returning members report renewed peace and testimony after periods of absence, reinforcing the view that sustained engagement with Church teachings yields superior outcomes compared to disaffiliation.^[76] Leaders caution against apostate doctrines infiltrating teachings, underscoring vigilance to preserve doctrinal purity while extending invitations to return.^[77]

Internal Debates and Challenges Within Ex-Mormon Groups

Ex-Mormon communities exhibit divisions between those embracing secular atheism and others retaining elements of spirituality or openness to alternative faiths, reflecting a broader rejection of religious authority post-disaffiliation. The movement is predominantly characterized by a secular orientation, with many participants prioritizing reason and science over theological frameworks, leading to tensions with religiously inclined ex-members or external evangelical critics who emphasize biblical alternatives. This secular distrust extends to organized religion in general, fostering debates on whether post-Mormon identity should involve spiritual exploration or strict irreligion.^[11] Persistent anger toward the LDS Church, often rooted in perceived doctrinal deceptions such as historical polygamy practices or leadership cover-ups, creates internal friction between activists advocating public confrontation and those favoring personal recovery without ongoing hostility. Analysis of over 100 ex-Mormon narratives reveals widespread expressions of betrayal, sometimes manifesting as conspiratorial views of church hierarchy, which can polarize groups into "angry ex-Mo" stereotypes versus advocates for reconciliation or detachment. Online forums like Recovery from Mormonism serve as support hubs but amplify these debates, with some users decrying excessive bitterness as hindering healing.^[11]^[78] Social challenges persist as ex-Mormon spaces inadvertently replicate Mormon cultural patterns, including patriarchal dynamics and judgmentalism, despite the intent to escape them. Prominent male figures, such as podcasters John Dehlin and Bill Reel, dominate discourse and events, prompting accusations of a de facto "ex-Mo first presidency" that marginalizes women and mirrors hierarchical structures. Women report harassment, downvoting, and content moderation biases in large online communities like the ex-Mormon subreddit, where posts on gender-specific issues or abuse experiences face dismissal or removal. Subtle racism also lingers in predominantly white, Utah-centric groups, exacerbating exclusion.^[79] These issues contribute to broader community fragmentation, with online platforms enabling echo chambers of rage or trolling that deter nuanced dialogue and alienate newcomers seeking neutral support. Ethnographic studies highlight how rapid growth in secular ex-Mormon networks, fueled by internet resources, intensifies ambivalence and cultural estrangement without fully resolving inherited authoritarian tendencies. Efforts to build inclusive structures, such as conferences and podcasts, often grapple with cults of personality and interpersonal conflicts, underscoring the human persistence of pre-existing biases in post-religious settings.^[45]^[80]

Demographics and Trends

Statistical Estimates and Profiles

Surveys of religious retention provide the primary empirical basis for estimating the scale of ex-Mormon disaffiliation, as absolute population figures are challenging due to the LDS Church's lack of official reporting on departures and reliance on self-identification in independent polls. Pew Research Center analyses show a retention rate of 70% among those raised LDS in 2007, declining to 64% by 2014, and further to 54% in 2023-2024 data, meaning approximately 46% of individuals raised in the faith no longer identify as Mormon.^[4]^[81] This generational decline is pronounced among millennials and younger cohorts, with disaffiliation rates approaching 50% for those born after 1980.^[82] Demographic profiles of former LDS members, drawn from targeted surveys, reveal distinct patterns compared to current adherents. A 2023 survey by the B.H. Roberts Foundation, analyzing 1,183 former members and 2,625 current ones, found that 18% of ex-Mormons identify as LGBTQ, compared to 4% of active members; 39% of former members reported divorce from their first marriage, versus 18% among current members; and average family size was 2.5 children for ex-Mormons versus 3.4 for active members.^[83] Post-disaffiliation, 70% identify religiously as "none," with fewer than 12% expressing no doubts about God's existence, and over 80% deeming return to the church very unlikely.^[83] Geographically, ex-Mormons are concentrated in the western United States, particularly Utah, where self-identified LDS adherence has fallen to about 42% of the population as of 2023, reflecting cumulative disaffiliation amid stable or slow overall church growth.^[84] Gender disparities appear in recent trends, with disaffiliation rates among young women in their twenties and thirties nearing 50%, substantially higher than among comparable men.^[85] These profiles suggest ex-Mormons often exhibit lower religiosity, smaller households, and higher rates of secular identification than retained members, though surveys like those from Jana Riess emphasize self-reported data from accessible samples rather than comprehensive censuses.^[86]

Recent Developments and Projections

In 2024, a Pew Research Center survey indicated that 46% of individuals raised as members of The Church of Jesus Christ of Latter-day Saints no longer identify with the faith, reflecting sustained high disaffiliation rates among younger generations.^[87] This aligns with earlier findings from Jana Riess's research, which documented millennial retention at approximately 50-60%, a decline from 70% overall in 2007 and higher rates in prior generations.^[4] A 2024 survey by Next Mormons researchers further highlighted that former members are disproportionately likely to identify as LGBTQ (18% versus 4% among current members), with departures often linked to doctrinal tensions over history, sexuality, and gender roles.^[26] Church-reported global membership reached 17,255,394 by December 31, 2023, with an annual increase of 252,933, though growth averaged only 1.4% yearly over the prior decade, lagging world population rates and indicating stagnation in established regions like the United States.^[88] Independent estimates suggest active participation remains low, with pre-pandemic studies placing it at around 20% of nominal U.S. members, exacerbated by resignations facilitated by online tools and publicity around historical issues such as polygamy and racial policies.^[89] In Utah, self-identified Latter-day Saints fell to about 42% of the population by 2023, down from majority status, as nearly one-third of those raised in the church disaffiliate.^[84] Projections based on generational trends forecast continued erosion of retention in Western countries, potentially halving the active U.S. Mormon population share by mid-century if millennial and Gen Z disaffiliation persists at 40-50%.^[90] Global expansion may offset some losses through conversions in Africa and Latin America, but lower birth rates (projected at 2.8 religious children per woman) and cultural assimilation could limit net growth to under 1% annually without retention improvements.^[91] Ex-Mormon communities, bolstered by digital platforms, are expected to expand proportionally, with surveys showing many former members retaining belief in God but rejecting institutional authority.^[26]

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