Simon Southerton is most famous for his groundbreaking book, Losing a Lost Tribe, in which he used his scientific training to show that DNA testings prove that the American Indian, known as the “Lamanite” in the Book of Mormon, could not possibly have the Jewish ancestry that Mormonism claims.

He struggled with his findings, and found at a local level the LDS leadership was empathetic and helpful. But as his discoveries went higher and higher into Mormon leadership (even though Southerton had not published his findings at that time), he was counseled by that upper leadership to memorize glib “dodges” to questions and to keep quiet about his scientific findings. In fact, other LDS researchers had previously come to the same conclusions and had been silenced, why not him?

Read Simon Southerton’s account of the early days of his struggles with emerging truth here.

Facsimilies of Historic Book of Mormon Editions

Very interesting!

For more information, see The Mormon Mirage 3rd Edition:  A Former Member Looks at the Mormon Church Today (Zondervan, 2009). Also available as an audiobook and as an expanded-text E-book for Nook, Kindle and other reading devices.

Also available by Latayne C. Scott, Latter-day Cipher: A Novel

However, the same argument is used by Mormons — and has been used on me. If Mormonism is true, I (unlike the average “never-Mo” or someone who was never a Mormon) risk eternal damnation by continuing to reject Mormonism. The reasoning is this:  Just return to Mormonism. If it’s not true, what would I lose as compared to such a catastrophic loss?

The issue is truth. This business of the gain and loss of one’s soul can’t be done according to advantages versus disadvantages, nor according to percentages of probability, nor according to personal preference or political correctness.

Jesus didn’t just say He was the Way and the Life. He said He was Truth embodied. Though faith involves reason, it is not based on our own reasoning abilities but upon one fact:  Someone came to this earth, taught an unchanging message, and died for that message. But unlike any other religious martyr in history, He rose from the dead, thus vindicating everything He ever said.

That is truth, and that is worth risking everything for. 

For more information, see The Mormon Mirage 3rd Edition:  A Former Member Looks at the Mormon Church Today (Zondervan, 2009). Also available as an audiobook and as an expanded-text E-book for Nook, Kindle and other reading devices.

Also available by Latayne C. Scott, Latter-day Cipher: A Novel

I first heard that 40% [of LDS missionaries eventually leave Mormonism] . . . from a post on an Internet discussion
group dealing with Mormonism a few years ago by someone who had a relative working at the MTC [Missionary Training Center.] This relative told the poster that the staff at the MTC had been urged to do nothing to damage the new
missionaries’ testimonies, because 40% of them will end up out of the church.

At the time, since it was not verifiable, I viewed it as interesting, but not reliable.

Only a few weeks later I was attending a conference in SLC [Salt Lake City] and was
introduced to a young man who had just recently finished his mission,
and who had left the church. I mentioned this post, and the 40% figure,
and asked him what he thought about it. He said that when he was in the
MTC the missionaries had been told the same thing: if you are not
careful, 40% of you will eventually leave the church. That seemed to
confirm what the original poster had said.

I think most members are unaware of how many people leave the church.
Even Mormon sociologist Armand Mauss estimates that among new converts
in the US and Canada, 50% are no longer active one year after baptism,
and that in other countries the figure is 75%. That seems to be
confirmed by looking at census figures in countries where the religion
of the citizens is tabulated. The number of Mormons found by the census
in Chile in 2002, for example, was 103,735. But according to the church,
they had 520,202 members listed on their records. That would indicate
that 75% of their members of record do not identify themselves as
Mormon. And of course a member who had resigned or been excommunicated
would not appear on the church records as a member, but would raise the
number of exmormons.

In Mexico the situation is similar. The 2000 census showed 205,229
Mormons in Mexico, but the church had almost 850,000 members on its records.

RMs [Returned Missionaries] are a very prominent presence on all of the ex-mormon discussion
boards, although there is no way of counting them.

FWIW [For what it's worth] my very devout grandson served a mission in Germany, married in
the temple, and surprised us all a couple of years ago by leaving the
church (I had nothing to do with his apostasy – I was as surprised as
his parents were). And it’s not just the missionaries who “didn’t have
their heart in the work.” My grandson, I’m sure, was a hard-working,
faithful missionary. And John Williams, the author of the book I
reviewed [see below] also was evidently a hard-working, faithful missionary. He,
too, has left the church, although one would not guess that from his book.

I would suspect, too, that missionaries who were BIC [Born in the Church or Born in the Covenant] and from strong
Mormon backgrounds (such as your family) will have fewer apostates among
their missionaries than among those missionaries who are relatively
recent converts, whose families are not strong in the church, or who
served a mission primarily due to pressure from the Mormon society and
not from personal conviction.

[Book that Packham reviewed:]
> Title: Heaven Up Here
> Author: John K. Williams
> Publisher: Amazon Digital Services
> Genre: Autobiography
> Year Published: 2011
> Number of Pages: 341, (367 Kb)
> Binding: e-Book
> ISBN10: N/A
> ISBN13: N/A
> ASIN: B005WYQ7SI
> Price: $9.99

For more information, see The Mormon Mirage 3rd Edition:  A Former Member Looks at the Mormon Church Today (Zondervan, 2009). Also available as an audiobook and as an expanded-text E-book for Nook, Kindle and other reading devices.

Also: Latter-Day Cipher by Latayne C Scott.

Here’s another quote (which I assume is tongue in cheek, but telling):
“Mormons, we used to be peculiar, but ever since 1995 we have been just as normal as you!”

For more information, see The Mormon Mirage 3rd Edition:  A Former Member Looks at the Mormon Church Today (Zondervan, 2009). Also available as an audiobook and as an expanded-text E-book for Nook, Kindle and other reading devices.

A very insightful question was asked by another ex-Mormon to a Mormon once: “What would my congregation have to change in order to be a Mormon congregation?”  The answer is, almost everything they believe about salvation, the identity of God, and what practices are necessary, both in corporate worship and individual lives. LDS believers would demand those kinds of changes.

Of course, leading a moral life would be a commonality, but what most Mormons can’t get through their heads — I couldn’t — is that a moral lifestyle isn’t the point — nor the means — of approval from God. It’s waaaaay down the food chain, because it’s a result, an end of the process.

Want to read a compelling account of how people live Mormonism? See Latter-day Cipher, a novel that gives an insider’s view to the struggles of remaining Mormon. 

For more documentation on LDS doctrines, history, and practices, see The Mormon Mirage 3rd Edition:  A Former Member Looks at the Mormon Church Today (Zondervan, 2009). Also available as an audiobook and as an expanded-text E-book for Nook, Kindle and other reading devices.

For the first time, today, I thanked God for being eternal, infinite and unmeasurable, by time or any other means. For the first time, I am emotionally grateful that God is not the god of Mormonism.

Goodbye, little god.

I just did an interview yesterday with a Detroit radio station on the Salem network. I talked of the “unbridgeable gap” between LDS and Christian doctrine:  that of the identity of God.

(Pardon me if I’m repeating something I told you before, but here goes.)  I am always struck by what happened to the Israelites while Moses was on the mountain. They took their jewelry and made a golden calf — and not only worshiped the creation of their own hands and imaginations, but assigned the history of God to this statue. “These are the gods that led us out of Egypt,” they said.

God took this very personally. He did not want His mighty deeds assigned to a fiction. He did not want to be known as a cow.

Or as a former human.

The real crux of difference between Mormonism and the Bible is not practices or soteriologies. It is in the identity of God, and George is not being honest with you about LDS beliefs on this matter. Rather than go through the whole chart, I’ll just give you some insights on what he said.

First of all, did you know that in the LDS mind, the word “eternal” doesn’t refer just to the infinity that is outside time? In Moses 7:35 (Pearl of Great Price), it says that Eternal is one of God’s names, and in the LDS mind, saying that God is eternal doesn’t necessarily mean just that He existed outside of time. In fact, since all of LDS god-ology takes place in some sort of time (sequential history), the LDS god never actually existed (except, perhaps, as pure intelligence) in a non-sequential state that the Bible identifies. (“Before Abraham was, I am.”)

So, George says to you, we agree that God the Father is eternal, and he’s being accurate to what he believes but he doesn’t believe what you believe. And he knows that. And that makes me angry, to be honest.

Secondly, the Bible teaches that God the Father has always been God. LDS doctrine would affirm that He is “eternal” but — the part George skipped over — not always eternal (if that makes any sense at all), because not always God.

What would you add to the conversation?