Tag Archives: faith

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Belief without proof. The church encourages faith while critics argue for evidence-based belief.

“I think in some ways people used to leave the church because they didn't think it was true and now people are leaving the church because they don't think that it's good.” - Jared Halverson, Can Doubt be a Spiritual Gift? Faith Matters May 11, 2025 | wasmormon.org
“I think in some ways people used to leave the church because they didn't think it was true and now people are leaving the church because they don't think that it's good.” - Jared Halverson, Can Doubt be a Spiritual Gift? Faith Matters May 11, 2025

Priesthood Restoration Apologetics = Retrofitting and Narrative Engineering

A BYU Studies article, Priesthood Restoration Documents (BYU Studies, Volume 35, Number 4, 1996), attempts to compile and legitimize the historical claims surrounding the restoration of the priesthood in Mormonism. While the compilation appears scholarly on the surface, the conclusion it draws is apologetic rather than academic. The piece says one thing, but the data …

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Retrofitting the Priesthood Restoration into the Doctrine and Covenants Revelation

The church narrative states the priesthood was restored to Joseph Smith and Oliver Cowdry in 1829. There are a few Revelations used to tell this narrative. There are problems with these priesthood restoration claims, and specifically these revelations, they aren’t contemporary to the stories, and the few that are the closest, have been changed. Doctrine …

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This is a spotlight on a profile shared at wasmormon.org. These are just the highlights, so please find the full story at https://wasmormon.org/profile/elnene/. There are stories of Mormon faith journeys contributed by hundreds of users like you. Come check them out and consider sharing your own story at wasmormon.org!
This is a spotlight on a profile shared at wasmormon.org. These are just the highlights, so please find the full story at https://wasmormon.org/profile/elnene/. There are stories of Mormon faith journeys contributed by hundreds of users like you. Come check them out and consider sharing your own story at wasmormon.org!
In a moment of spontaneous and mental lapse (to try to make others happy) decided to move from gorgeous San Diego to Salt Lake City. There I came across more informationm, the CES Letter, and met many going through a collapse of their faith. I realized the monumental mistake of moving to Utah, where if you are not a Trumper and a Mormon, you do not belong, and even supposed family will remind you of that at every opportunity. - Luis' "I was a Mormon" story. Read more at https://wasmormon.org/profile/elnene/
In a moment of spontaneous and mental lapse (to try to make others happy) decided to move from gorgeous San Diego to Salt Lake City. There I came across more informationm, the CES Letter, and met many going through a collapse of their faith. I realized the monumental mistake of moving to Utah, where if you are not a Trumper and a Mormon, you do not belong, and even supposed family will remind you of that at every opportunity. - Luis' "I was a Mormon" story. Read more at https://wasmormon.org/profile/elnene/
Believers view faith through at least one of three philosophical lenses: as True, Good, or Useful. These perspectives help explain why some remain committed, others wrestle with doubts, and some eventually step away. Each of our paths is shaped by how we experience the Church's truth claims, moral impact, or practical role in our lives. | wasmormon.org
Believers view faith through at least one of three philosophical lenses: as True, Good, or Useful. These perspectives help explain why some remain committed, others wrestle with doubts, and some eventually step away. Each of our paths is shaped by how we experience the Church's truth claims, moral impact, or practical role in our lives.
For those who view the church as fundamentally Good, their loyalty is grounded not so much in doctrinal certainty but in the positive experiences they’ve had within the faith. They appreciate the church for the community it fosters, the service it inspires, and the moral guidance it provides. Their commitment is nurtured by love, family bonds, and a deep desire for belonging. These members may acknowledge imperfections in church history or leadership but believe the overall impact is beneficial. They’re more likely to focus on the healing and hope the gospel offers. They want the church to be a safe, nurturing environment—a spiritual refuge. For them, if the church ceases to feel good or safe, if it becomes a source of exclusion or harm, then its value is threatened, and their faith may begin to unravel. | wasmormon.org
For those who view the church as fundamentally Good, their loyalty is grounded not so much in doctrinal certainty but in the positive experiences they’ve had within the faith. They appreciate the church for the community it fosters, the service it inspires, and the moral guidance it provides. Their commitment is nurtured by love, family bonds, and a deep desire for belonging. These members may acknowledge imperfections in church history or leadership but believe the overall impact is beneficial. They’re more likely to focus on the healing and hope the gospel offers. They want the church to be a safe, nurturing environment—a spiritual refuge. For them, if the church ceases to feel good or safe, if it becomes a source of exclusion or harm, then its value is threatened, and their faith may begin to unravel.
This is a spotlight on a profile shared at wasmormon.org. These are just the highlights, so please find the full story at https://wasmormon.org/profile/sistercushing/. There are stories of Mormon faith journeys contributed by hundreds of users like you. Come check them out and consider sharing your own story at wasmormon.org!
This is a spotlight on a profile shared at wasmormon.org. These are just the highlights, so please find the full story at https://wasmormon.org/profile/sistercushing/. There are stories of Mormon faith journeys contributed by hundreds of users like you. Come check them out and consider sharing your own story at wasmormon.org!
This is a spotlight on a profile shared at wasmormon.org. These are just the highlights, so please find the full story at https://wasmormon.org/profile/brian-caulfield/. There are stories of Mormon faith journeys contributed by hundreds of users like you. Come check them out and consider sharing your own story at wasmormon.org!
This is a spotlight on a profile shared at wasmormon.org. These are just the highlights, so please find the full story at https://wasmormon.org/profile/brian-caulfield/. There are stories of Mormon faith journeys contributed by hundreds of users like you. Come check them out and consider sharing your own story at wasmormon.org!
“In the fall of 1851, the San Bernardino Valley was transformed ... into the largest predominantly Anglo-American settlement in the California southland with the arrival of some 400 Latter-day Saints... The group also included an entire branch of Southern converts, some of whom had given up plantations and come west, bringing with them their African-American servants, including slaves who ultimately received their freedom. This diverse group of colonists, unified by their faith, was well suited to help establish a community where all were welcome and all worked together.... The new community was ethnically diverse. In addition to the LDS pioneers of European descent, there were African-Americans, including colony midwives Biddy Mason and Hannah Smith, who was noted for her daring rides on horseback in the middle of the night to “catch babies.”... Today, descendants of the early African-American pioneers recount stories of good will between their forefathers and the Latter-day Saint pioneers. The enduring strength of such family traditions is a testament to the community spirit of the San Bernardino colony.” - Ensign, February 2003: True Community: Latter-day Saints in San Bernardino, 1851–1857 | wasmormon.org
“In the fall of 1851, the San Bernardino Valley was transformed ... into the largest predominantly Anglo-American settlement in the California southland with the arrival of some 400 Latter-day Saints... The group also included an entire branch of Southern converts, some of whom had given up plantations and come west, bringing with them their African-American servants, including slaves who ultimately received their freedom. This diverse group of colonists, unified by their faith, was well suited to help establish a community where all were welcome and all worked together.... The new community was ethnically diverse. In addition to the LDS pioneers of European descent, there were African-Americans, including colony midwives Biddy Mason and Hannah Smith, who was noted for her daring rides on horseback in the middle of the night to “catch babies.”... Today, descendants of the early African-American pioneers recount stories of good will between their forefathers and the Latter-day Saint pioneers. The enduring strength of such family traditions is a testament to the community spirit of the San Bernardino colony.” - Ensign, February 2003: True Community: Latter-day Saints in San Bernardino, 1851–1857
The church’s whitewashed, faith-promoting history glosses over many crucial parts of Green Flake’s story. It omits that in Nauvoo, the Flake family donated his slave labor to help build the temple. It skips the fact that he was sent west not as a free pioneer, but to perform slave duties—and that when he arrived in the Salt Lake Valley, he plowed the land, planted the first crops, and built a log cabin, all in preparation for the arrival of his enslavers. The church also fails to mention that Green was later given to the church itself as tithing and “served” Brigham Young as a personal servant—a euphemism for slave—for at least a year. Even his eventual emancipation is left unspoken, likely because the details remain unclear and uncomfortable to confront.
The church’s whitewashed, faith-promoting history glosses over many crucial parts of Green Flake’s story. It omits that in Nauvoo, the Flake family donated his slave labor to help build the temple. It skips the fact that he was sent west not as a free pioneer, but to perform slave duties—and that when he arrived in the Salt Lake Valley, he plowed the land, planted the first crops, and built a log cabin, all in preparation for the arrival of his enslavers. The church also fails to mention that Green was later given to the church itself as tithing and “served” Brigham Young as a personal servant—a euphemism for slave—for at least a year. Even his eventual emancipation is left unspoken, likely because the details remain unclear and uncomfortable to confront.
“Prophets have always counseled us to dress modestly... Central to the command to be modest is an understanding of the sacred power of procreation, the ability to bring children into the world. This power is to be used only between husband and wife. Revealing and sexually suggestive clothing, which includes short shorts and skirts, tight clothing, and shirts that do not cover the stomach, can stimulate desires and actions that violate the Lord’s law of chastity.” - True To The Faith : Modesty : Dress and Grooming | wasmormon.org
“Prophets have always counseled us to dress modestly... Central to the command to be modest is an understanding of the sacred power of procreation, the ability to bring children into the world. This power is to be used only between husband and wife. Revealing and sexually suggestive clothing, which includes short shorts and skirts, tight clothing, and shirts that do not cover the stomach, can stimulate desires and actions that violate the Lord’s law of chastity.” - True To The Faith : Modesty : Dress and Grooming

Jane Manning James: Faithful Servant, Denied Sisterhood, Sealed into Slavery

Jane Elizabeth Manning James was a remarkable woman who exemplified deep faith and resilience, despite the racism and systemic exclusion she endured within the Church of Jesus Christ of Latter-day Saints. Born free in Wilton, Connecticut, in the early 19th century. As a child, she worked as a domestic servant in a prosperous white household. …

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“Unfortunately, neither righteousness, taking the name of Jesus upon her by baptism, nor her great faith in the Lord qualified Jane to enter the holy temple for herself. In May 1894, while Jane was still alive..., Jane was sealed to Joseph & Emma Smith. NOT as one of their children as they had offered and Jane requested. Not as one of Joseph’s wives. But as their eternal servant... An eternal servant. A slave. A relationship that in the eternal law of God doesn’t exist and that is even today a spit in the face to all black women.” - Alice Faulkner Burch, President of the Relief Society in the Genesis Group, Mormon Women's History Initiative Annual Breakfast 2016 | wasmormon.org
“Unfortunately, neither righteousness, taking the name of Jesus upon her by baptism, nor her great faith in the Lord qualified Jane to enter the holy temple for herself. In May 1894, while Jane was still alive..., Jane was sealed to Joseph & Emma Smith. NOT as one of their children as they had offered and Jane requested. Not as one of Joseph’s wives. But as their eternal servant... An eternal servant. A slave. A relationship that in the eternal law of God doesn’t exist and that is even today a spit in the face to all black women.” - Alice Faulkner Burch, President of the Relief Society in the Genesis Group, Mormon Women's History Initiative Annual Breakfast 2016

Mormon Apologist Handbook: Argument does not Create Conviction, Lack of it Destroys Belief

Latter-day Saint apologetics—through institutions like FARMS, FAIR, and now the Interpreter Foundation—have largely operated on a defensive crouch, crafting arguments not to generate genuine conviction, but simply to keep belief from crumbling. Their aim isn’t to persuade the outsider or satisfy the seeker; it’s to keep the disillusioned member tethered, just barely. But Farrer warns …

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“We need to define the difference between doubts and questions. Questions, when asked with a sincere desire to increase one's understanding and faith, are to be encouraged. Such questions, questions we call them, are asked with the real intent of better understanding and more fully obeying the will of the Lord. Questions are very different from doubts.” - Dallin H. Oaks, LDS Apostle, "Boise Rescue," Boise, Idaho Devotional, June 13, 2015 | wasmormon.org
“We need to define the difference between doubts and questions. Questions, when asked with a sincere desire to increase one's understanding and faith, are to be encouraged. Such questions, questions we call them, are asked with the real intent of better understanding and more fully obeying the will of the Lord. Questions are very different from doubts.” - Dallin H. Oaks, LDS Apostle, "Boise Rescue," Boise, Idaho Devotional, June 13, 2015
“We possess some absolute truths that have, where we have applied them, placed us on the “strait and narrow way,” and we are further told that there is “none other way” for salvation. All of this suggests an ecclesiastical exclusivity that seems to embarrass some in the Church, for implied is not just an institutional exclusivity, but also a conceptual superiority with regard to salvational things... With such a great message, can we afford not to be articulate in our homes and wherever we are? Passivity and inarticulateness about this “marvelous work and a wonder” can diminish the faith of others.” - Neal A. Maxwell, LDS Apostle, as Church Commissioner of Education, 1971 | wasmormon.org
“We possess some absolute truths that have, where we have applied them, placed us on the “strait and narrow way,” and we are further told that there is “none other way” for salvation. All of this suggests an ecclesiastical exclusivity that seems to embarrass some in the Church, for implied is not just an institutional exclusivity, but also a conceptual superiority with regard to salvational things... With such a great message, can we afford not to be articulate in our homes and wherever we are? Passivity and inarticulateness about this “marvelous work and a wonder” can diminish the faith of others.” - Neal A. Maxwell, LDS Apostle, as Church Commissioner of Education, 1971