A Thorough and Exegetical Latter-day Saint Response to "The Challenge of Mormon Apologists" by Reachout Trust Ministries

Reachout Trust is a newly established Counter-Cult ministry group that has emerged in recent times, dedicating its efforts primarily to examining and addressing the beliefs, teachings, history, and doctrines of the Latter-day Saint movement. The organization maintains an active presence across various social media platforms to engage with its audience and disseminate its message. Currently, Reachout Trust operates a Facebook Page, where it likely shares content and interacts with followers. In addition, the group seems to have extended its reach to X and YouTube, utilizing these platforms to further its mission and connect with a broader online community.

On March 22, 2025, Michael Thomas, a contributing writer, published an article titled The Challenge of Mormon 'Apologist', which takes aim at Latter-day Saint Christian Apologists, the foundational teachings and history of the Church of Jesus Christ of Latter-day Saints, and the efforts of modern LDS apologetics. This piece has been characterized as a "gotcha hit piece"—a critique designed not to foster understanding but to catch its target off guard with pointed accusations. In response, this post offers a careful and thorough examination of Thomas’s arguments, revealing the article for what it truly is: a work steeped in bias and misrepresentation. Beyond that, it seeks to encourage Evangelical Christian Apologists to look past such critiques, recognizing them as echoes of familiar anti-Mormon tropes that rely on perpetuated falsehoods, manipulative framing, and deceptive tactics.

A Closer Look at Thomas’s Critique

Thomas’s article sets out to challenge the credibility of Latter-day Saint apologetics by questioning the historical and doctrinal bedrock of the LDS Church. Yet, a mindful review of his arguments uncovers a pattern of selective interpretation and omission. For example, he critiques the LDS concept of priesthood authority—a cornerstone of the faith—without engaging with the biblical precedents that Latter-day Saints cite, such as prophetic succession or the restoration of divine keys. These ideas, rooted in scripture and central to LDS theology, are overlooked, leaving his analysis incomplete and his conclusions unconvincing. This omission suggests a reluctance to grapple with the full scope of the LDS position, undermining the article’s claim to scholarly rigor.

The “Gotcha” Approach and Its Shortcomings

What stands out most in Thomas’s piece is its tone and intent. Rather than inviting dialogue or wrestling with the complexities of interfaith disagreement, it leans heavily on a "gotcha" style—prioritizing rhetorical victories over substantive discussion. This approach reduces intricate theological and historical matters to oversimplified caricatures, trading depth for sensationalism. Such tactics may capture attention, but they fall short of fostering genuine understanding or advancing the conversation between faith communities. In this way, Thomas’s article reflects a broader trend in some apologetic circles, where scoring points often overshadows the pursuit of truth.

A Call for Thoughtful Engagement

True apologetics, whether from Latter-day Saints or Evangelicals, should aspire to a higher standard. It demands clarity of thought, a willingness to observe mindfully, and a commitment to respectful engagement. This means presenting one’s own beliefs with honesty—acknowledging both strengths and challenges—while extending the same courtesy to the perspectives of others. It also requires a dedication to truth, even when that truth complicates easy narratives. Unfortunately, Thomas’s piece sidesteps these principles, leaning instead on recycled criticisms that LDS scholars have addressed thoughtfully for decades. The result is a critique that feels more performative than probing.

An Invitation to Evangelical Apologists

To Evangelical Christian Apologists, this response extends an invitation: approach the LDS Faith with fresh eyes and rigorous inquiry. Engaging with Latter-day Saint beliefs means moving beyond surface-level attacks and wrestling with the historical and scriptural arguments that sustain them. The anti-Mormon tropes exemplified in Thomas’s article—built on distortion and half-truths—offer little of value to those seeking a meaningful exchange of ideas. Instead, let us pursue a dialogue grounded in mutual respect and intellectual honesty. Only through such an approach can we bridge the divide between our traditions and uncover insights that enrich both sides.

Building a Strawman Argument Fallacy and Begging the Question

Michael Thomas does not shy away from employing two logical fallacies right out of the gate. The first is begging the question - assuming the conclusion before offering any sound and reasonable evidence to support his assertions and claims. The second is an establishing a strawman argument of what he wants his readers to assume is true. 

Perhaps you have noticed that engaging with Mormon apologists is not what it was. The Bible was once the almost exclusive province of the Christian apologist, with Mormons bringing an obviously ‘different gospel.’ They seem these days better informed, better prepared for the debate, the language of biblical studies and Christian Church history sitting more easily with them.

As will become evident - there is a very solid and sound reason many Latter-day Saint apologists are quite informed, better prepared for ongoing discussions, and properly ready for a debate of our faith, history, and teachings. And there is a reason the language of biblical studies and Christian Church history sits well with Latter-day Saint apologists. The short answer to this is based on the idea of due diligence. Not just understanding certain aspects of Biblical interpretation, Church History, Early Church Fathers, Hebrew and Greek Linguistics and nuances, archaeology, and other predominate areas of study. Our due diligence is the result of thoughtful and mindful engagement, study, and application of scriptures - compared to the reality that many modern Evangelicals are predominately shown to be quite illiterate of the Bible. Despite the efforts of Christian apologetics in our modern times.  

Take for instance the following from an article published on January 1, 2010, at the Modern Reformation website The Problem of Evangelical Biblical Illiteracy: 

... a good bit of the blame for the existing crisis has to fall at the feet of historic American evangelicalism itself. In his book Religious Literacy: What Every American Needs to Know–and Doesn’t, Stephen Prothero has drawn our attention to various religious shifts that took place as a result of the evangelistic Second Great Awakening that shook American culture in the first half of the nineteenth century, key characteristics of which continue to typify contemporary evangelical attitudes. For instance, there was a shift from learning to feeling, as revivalists of the period emphasized a heartfelt and unmediated experience of Jesus himself over religious education. While this strategy resulted in increased conversions and the creation of numerous popular nondenominational voluntary associations, it also had the effect of requiring Christians to agree to disagree when it came to doctrinal matters. There was a corresponding shift from the Bible to Jesus, as more and more Christians came to believe that the key test of Christian faithfulness was not the affirmation of a creed or catechism, or knowledge of the biblical text, but the capacity to claim an emotional relationship with what Prothero calls “an astonishingly malleable Jesus–an American Jesus buffeted here and there by the shifting winds of the nation’s social and cultural preoccupations.”

The most important shift, according to Prothero, was the shift from theology to morality. The nondenominationalist trend among Protestants tended to avoid doctrinal conflicts by searching for agreements in the moral realm. Christian socialists, such as Charles Sheldon, taught us to ask not “What does the Bible say?” but “What would Jesus do?” Advocates of the Social Gospel, such as Walter Rauschenbusch, taught that it was more important to care for the poor than to memorize the Apostles’ Creed.

Christians schooled in this rather anti-intellectual, common-denominator evangelistic approach to faith responded to the later twentieth-century decline in church attendance by looking not to more substantial catechesis but to business and consumer models to provide strategies for growth. By now we’re all familiar with the story: increasing attendance by means of niche marketing led church leaders to frame the content of their sermons and liturgies according to the self-reported perceived needs of potential “seekers” shaped by the logic of consumerism. Now many American consumer-congregants have come to expect their churches to function as communities of goods and services that provide care and comfort without the kind of challenge and discipline required for authentic Christian formation to take place.

 And if this is not compelling enough to understand the state of affairs among modern Evangelical Christian thinking, belief, and understanding - a Pew Research shows that Latter-day Saints have consistently scored higher in understanding the Bible, Christianity, and other religious information. 

Now imagine if I were to write the same paragraph - how will that sit well with modern Evangelical Christians? 

Perhaps you have noticed that engaging with Evangelical Christian Apologists is not what it was. The idea of critical thinking, testing all things like a Berean, and being honest was once the exclusive province of thoughtful dialogue and discussion of formal debate and apologetics, with Christians bringing lies and deceptions to support an obvious "false and different gospel". They seem these days uneducated, illiterate, and lazy learners who are not adequately equipped and better prepared for a serious discussion that requires a high level of critical thinking and understanding. They do not engage in any due diligence of studying and instead, give themselves over to regurgitate and perpetuate false information without testing the validity and credibility of whether or not such information holds actual truth or is deemed deceptive and dishonest. And yet, such attitude and behavior sit more easily for them because they don't want to admit being deceived and manipulated into believing falsehoods. 

Most likely - it would not sit well with Evangelical Christian Apologists. And the reason it will not sit well with Evangelical Christian apologists is because it is quite accusatory, judgmental, and arrogant. It is the same with Thomas's opening statement in the article he wrote up and published at Reachout Trust Ministries website. However, he does not stop there. He continues: 

Some Christians have found this intimidating because the Mormons are coming up with what look like substantive arguments, put across with big words. Others have found it frustrating because they know these Mormons are wrong but can't quite put their finger on what is being said because of how it is being said. 

Here is the reality, the reason Christians may find it intimidating is because Latter-day Saints have come to understand and know what the Scriptures actually teach. They come to know and appreciate the rich history of the Restored Gospel, have come to understand the nuance historical aspect of Christian history in general and Latter-day Saint history specifically. It is not so many Christians are intimidated and uncertain because they think the "Mormons" are wrong. It is more to the point that Christians are intimidated because they finally have no excuse of being lazy learners, relying on perpetuated lies and deceptions that have been a long-standing mechanism and means of the counter-cult ministries since the late 1970's.  

In fact, since the launch of the internet, and the early stages of online discussions - Latter-day Saint apologetic groups like FAIR (Faithful Answers, Informed Responses) and other long standing LDS Apologetic groups and organizations. These individuals were consistently combating the many lies and deceptions of the counter-cult ministry groups, and misinformed Evangelical and Protestant Christians. 

Despite Thomas's obvious displeasure of Latter-day Saint apologetics having a firm foundation in defending our faith, history, and doctrine - he continues: 

We seem to have to be on our mettle these days because the province of Christian history and biblical apologetics seems no longer exclusively our own. Latterly, Mormons appear to have discovered this territory and are determined to put their own spin on it all. What is happening? 

What is happening, Michael Thomas, is that Latter-day Saints are not going to engage in any niceness culture when it comes to persistent, and perpetual lies and deceptions of our faith. Specifically, when it comes from very incompetent, lazy learning, and desperate Evangelical Christians who are nothing more than trollish keyboard warriors making hit gotcha statements via social media posts and discussions. If you are thoroughly offended by how Latter-day Saints are better equipped to defend our faith, our history, and our doctrines utilizing the Bible, Christian history, early church fathers, archaeology, linguistics, original Greek and Hebrew nuances of the Bible, then you best remove yourself from entering into the ring of apologetics and discussions. 

1. The First Vision: Misrepresenting a Foundational Event

Article’s Claim

The article asserts that Joseph Smith’s First Vision—his encounter with God the Father and Jesus Christ—evolved over time, was not widely known until later, and is thus unreliable. It highlights differing accounts and suggests they contradict the official narrative, portraying Joseph Smith as a charlatan whose story grew to suit his theological whims.

LDS Response

This critique employs a strawman argument, misrepresenting the First Vision accounts as contradictory rather than complementary. Joseph Smith recorded multiple accounts of his 1820 vision (e.g., 1832, 1835, 1838), each tailored to its audience and purpose, not unlike the varying Gospel accounts of Christ’s life in the Bible (e.g., Matthew, Mark, Luke, and John). For instance:

The 1832 account emphasizes Joseph’s personal forgiveness, reflecting an intimate, reflective tone.

The 1838 account, canonized in the Pearl of Great Price, highlights the broader restoration of the gospel, addressing a wider audience.

These differences do not indicate fabrication but rather context-driven retellings. Historical evidence shows early Church members were aware of the First Vision, even if the Book of Mormon and angel Moroni’s visitation dominated early narratives. The claim that it "held little currency" until later ignores its presence in sermons and writings, such as the 1842 Wentworth Letter.

The article’s assertion that the 1832 account was hidden until 1965 is misleading. While not widely published initially, it was preserved in Church archives, and its rediscovery reflects historical transparency, not suppression. The charge of contradiction stems from a sharpshooter fallacy, cherry-picking details to paint a false picture of inconsistency, rather than engaging with the accounts’ harmonious core: Joseph sought divine guidance and received a theophany.

2. Book of Mormon Evidence: Dismissing a Wealth of Scholarship

Article’s Claim

The article dismisses the Book of Mormon as lacking evidence, reducing it to Joseph Smith’s "story" of gold plates and divine encounters. It questions the witnesses’ testimonies, labeling them unreliable due to personal conflicts, and insists there’s no academic basis for the text.

LDS Response

This argument relies on the sharpshooter fallacy, selectively ignoring substantial Book of Mormon evidence while demanding an unrealistic standard of proof (e.g., the gold plates’ physical presence). LDS scholarship offers compelling internal and external support:

Internal Evidence: The Book of Mormon’s complex narrative, consistent with ancient Near Eastern literary forms (e.g., chiasmus in Alma 36), and detailed descriptions of warfare and culture (e.g., Helaman 11) suggest an origin beyond Joseph Smith’s 19th-century context.

External Corroboration: Scholars like John Sorenson have identified plausible geographic correlations in Mesoamerica, while Hugh Nibley documented parallels with ancient texts unavailable to Joseph Smith in 1829.

Witness Testimonies: The Three and Eight Witnesses affirmed the plates’ reality despite personal struggles or excommunications, a consistency unparalleled by the article’s comparison to the New Testament apostles, who also faced human flaws (e.g., Peter’s denial, Acts 2).

The burden-of-proof objection—that critics need not explain the book’s origin—sidesteps the robust case LDS scholars present. The article’s dismissal of this LDS scholarship as baseless overlooks peer-reviewed works from institutions like Brigham Young University, revealing a refusal to engage with evidence fairly.

3. Mormon Apologists and Academia: Mischaracterizing Scholarly Effort

Article’s Claim

The article accuses Mormon apologists of using "big words" and "confusing hermeneutics" to obscure a lack of evidence, suggesting their academic efforts (e.g., FARMS, FAIR) are a façade to prop up indefensible claims.

LDS Response

This critique is a strawman argument, caricaturing Latter-day Saint apologetics as obfuscation rather than recognizing its scholarly rigor. Organizations like the Foundation for Ancient Research and Mormon Studies (FARMS, now part of BYU’s Maxwell Institute) and FAIR produce research published in peer-reviewed journals and presented at academic conferences. Notable examples include:

• John Sorenson’s An Ancient American Setting for the Book of Mormon, exploring archaeological parallels.
• Hugh Nibley’s extensive analyses of ancient scripture, bridging LDS theology with historical context.

Far from hiding behind jargon, LDS scholars engage openly with critics and peers, contributing to fields like biblical studies and archaeology. The article’s portrayal of this work as a post-World War II novelty ignores earlier efforts by figures like James E. Talmage and B.H. Roberts, whose works laid a foundation for modern LDS scholarship. The claim of superficiality fails to address this depth, opting for ad hominem dismissal over substantive critique.

4. Gods Many and Lords Many: Misinterpreting Exaltation Theology

Article’s Claim

The article contrasts the Bible’s monotheism (e.g., Isaiah 44:6, 1 Corinthians 8:4) with Joseph Smith’s teachings of "gods many and lords many," labeling it a "bizarre and heretical idea" irreconcilable with scripture.

LDS Response

This argument presents a false dilemma, framing the issue as monotheism versus polytheism, when Mormon theology aligns more with henotheism or exaltation theology. Joseph Smith’s teachings, such as the King Follett Discourse, posit that God was once human and that humans can become divine, but only one God—the Father—is worshipped by Latter-day Saints.

The Bible itself hints at a divine council (Psalm 82:1, "God stands in the congregation of the mighty; he judges among the gods") and "sons of God" (Job 1:6), suggesting a plurality of divine beings subordinate to Yahweh. Paul’s statement in 1 Corinthians 8:5-6 acknowledges "gods many and lords many" but clarifies, "yet for us there is one God," aligning with LDS worship practices. The article misrepresents this as polytheism, ignoring the nuanced LDS doctrine of exaltation and its biblical roots, such as Christ’s promise that the faithful will "sit with me in my throne" (Revelation 3:21).

5. A Moot Point: Shutting Down Legitimate Discussion

Article’s Claim

The article alleges that Mormons create controversies over "settled issues" (e.g., God’s nature), insisting these belong in a "moot" for debate, when they are resolved by scripture and tradition.

LDS Response

This is a false dilemma, assuming theological questions are universally settled and beyond discussion. Issues like the divine council (Psalm 82) and the nature of God remain debated among biblical scholars, as seen in works by Michael Heiser and others. Latter-day Saint apologists contribute to these conversations, offering perspectives grounded in scripture and revelation, not fabricating disputes.

The article’s appeal to "settled" authority dismisses ongoing exegetical debates, revealing an unwillingness to engage with LDS arguments on their merits. By labeling these topics moot, it avoids the hard work of dialogue, preferring to assert rather than reason.

6. Mormonism is Mormonism: A Sweeping Dismissal

Article’s Claim

The article concludes that Mormonism lacks a credible academic or theological foundation, cannot be reconciled with the Bible, and relies on eisegesis (reading into scripture) rather than exegesis (drawing from it).

LDS Response

This is a sweeping generalization, ignoring the robust LDS scholarship supporting the faith’s claims. LDS theology diverges from traditional Christianity but builds on biblical themes—like exaltation (Romans 8:17, "joint-heirs with Christ") and divine revelation (Amos 3:7)—interpreted through modern prophets. The article’s claim that the Book of Mormon lacks historical context dismisses studies linking it to ancient cultures, while its comparison to fiction (e.g., Sherlock Holmes) sidesteps serious analysis.

LDS exegesis integrates the Bible with additional scriptures, viewing them as a unified witness of Christ. The accusation of "questioning the Scriptures’ authority" misrepresents the LDS Eighth Article of Faith: "We believe the Bible to be the word of God as far as it is translated correctly," affirming its value while acknowledging translation challenges—a view shared by many scholars.

Conclusion: A Call for Fair Engagement

The Reachout Trust Ministries article critiques Latter-day Saint apologetics with logical fallacies—strawman arguments misrepresenting LDS beliefs, the sharpshooter fallacy ignoring inconvenient evidence, and false dilemmas oversimplifying complex theology. This response has provided an exegetical defense of the First Vision, Book of Mormon evidence, and Mormon theology, rooted in scripture and scholarship.

LDS scholarship is not about undermining the Bible but enriching its narrative through modern revelation. Rather than dismissing Mormonism as "nothing else," critics are invited to engage its claims with intellectual honesty, fostering dialogue over division. The LDS faith stands on a foundation of faith, reason, and evidence—worthy of consideration, not caricature.

Handling Anti-Mormon Rhetoric: Resilient Strategies of Latter-day Saint Christians

 

Anti-Mormon rhetoric is a constant challenge for many Latter-day Saint Christians. With the prevalence of criticism toward their beliefs and practices, members often find themselves defending their faith against extreme ideologies. Critics question the legitimacy of Joseph Smith as a prophet and the authenticity of the Book of Mormon, contributing to misconceptions and biases.

Despite these hurdles, Latter-day Saints have developed various ways to handle criticism. They lean on faith, community, and scholarly resources to navigate these complex conversations. For many, addressing anti-Mormon rhetoric isn’t just about defense; it’s about reaffirming their commitment to the core principles of their faith. In this blog post, we’ll explore the perception of extreme ideology and the resilient ways in which Latter-day Saint Christians face criticism head-on.

READ THE FULL CONTENT HERE

Defending Faith: Christian and LDS Apologetics Explanation

 

In today’s world, sharing the restored gospel message with sincerity and compassion has never been more essential. As Latter-day Saints, our calling is to spread truth and love, dispelling misconceptions and fostering deeper understanding. LDS Apologetics plays a crucial role here, guiding us to defend our faith wisely and lovingly. By delving into scripture, engaging in meaningful prayer, and adhering to respectful online communication, we can effectively share our beliefs. Let’s embrace these spiritual disciplines to touch hearts and minds, making a genuine difference in the world.

Since the publication Kingdom of the Cults (1965) by Walter Martin (1928-1989; founder of the Bible Answer Man radio program and Christian Research Institute) mainstream Protestant and Evangelical ministries have carried on the counter-cult ministry torch in apologetics. Many have established legacy ministries as a means to witness and share the Gospel message of hope to those whom they deemed are destined to hell by false prophets, teachers, and heresy. Innumerable books, pamphlets, and articles have been published. Today, blogs, podcasts, and even video productions continue to carry on the legacy of the CCM heritage. Local churches in any given community hosted various guest speakers where members of the Latter-day Saint Christian faith were invited to. And since the influence of many of these Christian ministers - many members have abandoned the Restored Gospel of Jesus Christ. Some have gone on to start their own ministries.

READ THE FULL ARTICLE HERE

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The Challenge: A Response to an Ex-Mormon's for Jesus Post

Photo by Priscilla Du Preez 🇨🇦 on Unsplash

An individual posted content from the Ex-Mormons for Jesus November/December 2023 Newsletter, sparking a discussion on the challenges of Christian evangelism to Latter-day Saint Christians. As a non-profit Christian evangelistic organization, Ex-Mormons for Jesus appears to be dedicated to teaching fellowship and evangelism to those who are current members of the Church of Jesus Christ of Latter-day Saints, individuals who are questioning their faith, or those who have left their faith: in the hopes of helping them find saving grace in Jesus Christ.

The first is to win as many Mormons to the saving grace of the Lord Jesus Christ as He may give us increase.  We affirm that Christians and Mormons worship at completely different altars; that Mormonism has a "different Jesus, a different Spirit and a different gospel" (2 Cor. 11:4).

The Facebook post (dated December 16, 2023) appears to be a letter written to an unknown individual. In this letter, it appears the writer briefly describes their personal experience in taking up a challenge regarding the Latter-day Saint Christian Faith, reading of the Book of Mormon, and drawing to a personal conclusion. 

In responding to "The Challenge," it's important to approach the topic with sensitivity and understanding, recognizing the deeply personal nature of religious beliefs and the journey of leaving one faith for another. It may be beneficial to consider the perspective of those still within the Latter-day Saint community and the unique perspectives when considering alternatives to their long-held beliefs. With a commitment to love, empathy, and respect, those engaging with content from any Evangelical Christian, and specifically counter-cult ministries, can strive to counter false teachings and provide a source of support for individuals seeking answers and guidance. 

As members of the Latter-day Saint Christian community, it's vital to approach the discussion with the intention of revealing the truth in a respectful and non-confrontational manner. A key focus should be on the provision of accurate information and resources that seek to gently expose false teachings and offer a compassionate path forward. By upholding these principles, individuals can partake in building bridges and fostering dialogue rather than perpetuating division or animosity.

Mormons are urged to challenge prospective converts to "honestly" investigate the truth of their church.

Members of the LDS Faith do not challenge individuals; rather, they are encouraged to follow the example of Christ, who ministered to individuals with love and understanding. This approach emphasizes the importance of inviting individuals through personal and heartfelt connections. One way to extend this invitation is to encourage individuals to read the Book of Mormon and to apply its principles into their daily lives. This can be done through offering a copy of the book, discussing its teachings, and sharing personal experiences of how it has impacted one's life.

Another way to extend an invitation is to invite individuals to attend LDS services and to speak with missionaries. This provides an opportunity for individuals to learn about faith firsthand and to ask any questions they may have. Additionally, members can extend an invitation by providing services to those in need, as Christ often did. This can be through acts of kindness, volunteering, or providing support in times of difficulty. It also includes praying with individuals, offering comfort, and showing that they are not alone.

By ministering to individuals in a genuine and caring manner, members of the LDS Faith can create a welcoming and inviting environment. This can include extending an invitation to experience the love and teachings of Christ through personal connections and acts of service. It involves fostering an atmosphere of inclusion and support, where individuals feel valued and respected. Through these efforts, members can exemplify Christ's love and demonstrate the positive impact of living according to the principles of the LDS Faith.

Under the INTRODUCTION in the Book of Mormon this invitation is given: "We invite all men everywhere to read the Book of Mormon, to ponder in their hearts the message it contains, and then ask God, the Eternal Father, in the name of Christ, if the book is true..."

One of the common tendencies of counter-cult ministries is to try to quote from LDS Sources. Unfortunately, their attempt falls short. Here is the full quote of the Introduction page to the Book of Mormon:

We invite all men everywhere to read the Book of Mormon, to ponder in their hearts the message it contains, and then to ask God, the Eternal Father, in the name of Christ if the book is true. Those who pursue this course and ask in faith will gain a testimony of its truth and divinity by the power of the Holy Ghost. (See Moroni 10:3–5.)

According to Moroni 10:3 we are to first remember how merciful the Lord has been unto the children of men throughout human history. His grace and long suffering towards us are beyond measure. As Moroni 10:3 in the Book of Mormon reminds us, "Remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things and ponder it in your hearts." It is important for us to reflect on and internalize the abundant mercy and love that God has shown to humanity. In doing so, we can better comprehend the depth of His compassion and be filled with gratitude for His everlasting kindness.

The Lord's mercy upon humanity is evident in the countless blessings and opportunities He has bestowed upon us. Despite our shortcomings and sins, His patience and forgiveness continue to sustain us. Through His mercy, we are given the chance to repent, grow, and strive for a better life. By pondering on the Lord's mercy, we can acknowledge our own weaknesses and imperfections, leading us to turn to Him for strength and guidance. It is through this reflection and spiritual introspection that we can fully appreciate the depth of God's mercy upon us.

As we remember the Lord's mercy upon humanity, we are reminded of our responsibility to show that same mercy and compassion towards others. Just as God has shown patience and forgiveness to us, we are called to extend the same love and understanding to those around us. By recognizing and appreciating the magnitude of God's mercy, we are inspired to emulate His compassion in our interactions with others, creating a more loving and empathetic society. Let us, therefore, continue to reflect on the Lord's mercy and grace, and seek to embody these qualities in our own lives, uplifting and supporting those around us as we have been uplifted and supported by our loving Heavenly Father.

Moroni's exhortation in Moroni 10:4 emphasizes the importance of approaching God with sincerity and real intent. This advice aligns with the teaching of Jesus Christ in Matthew 7:7-8, where believers are encouraged to ask, seek, and knock in order to receive answers from God. Moroni's emphasis on sincerity and real intent underscores the significance of having a genuine and earnest desire to seek personal revelation from our Heavenly Father. This approach is fundamental in cultivating a meaningful and authentic relationship with God, as it reflects a heart and mind that are open and receptive to receiving spiritual guidance.

In addition to emphasizing sincerity and real intent, Moroni's exhortation also underscores the need to have faith in Jesus Christ. This faith is the foundation upon which believers can approach God with the confidence that He will answer their prayers according to His will. By exercising faith in Jesus Christ, individuals can access the enabling power of the Holy Spirit, which can guide them in their quest for personal revelation and spiritual understanding. Moroni's teaching serves as a reminder that faith in Jesus Christ is essential in facilitating a deeper connection with God and in receiving divine guidance.

Ultimately, Moroni's exhortation encourages individuals to seek personal revelation from God through the power of the Holy Spirit. By approaching the Lord with sincerity, real intent, and faith in Jesus Christ, believers can open themselves to the influence of the Holy Spirit and receive the spiritual insight they seek. This approach aligns with the principle of seeking God's will and wisdom in all aspects of life, knowing that the Holy Spirit can provide comfort, guidance, and understanding as individuals earnestly seek to align their lives with God's plan.

Orson Pratt, an early Mormon apostle, stated the following regarding the Book of Mormon: "This book must be either true or false. If false, it is one of the most cunning, wicked, bold, deep laid impositions ever palmed upon the world... The nature of the Book of Mormon is such that, if true, no one can possibly be saved and reject it: if false, no one can possibly be saved and receive it." (DIVINE AUTHORITY OF THE BOOK OF MORMON, Introduction) these types of challenges and statements give the appearance of confidence and security in the veracity of Mormonism. However, what if after a rigid examination you find it to be false?

Regarding the above quote from the Works of Orson Pratt, one notices the peculiar attempt to establish a solid foundation to work from. Here is the quote in full context:

The Book of Mormon claims to be a divinely inspired record, written by a succession of prophets who inhabited ancient America. It professes to be revealed to the present generation for the salvation of all who will receive it, and for the overthrow and damnation of all nations who reject it.

This book must be either true or false. If true, it is one of the most important messages ever sent from God to man, affecting both the temporal and eternal interests of every people under heaven to the same extent and in the same degree that the message of Noah affected the inhabitants of the old world. If false, it is one of the most cunning, wicked, bold, deep-laid impositions ever palmed upon the world, calculated to deceive and ruin millions of lives who ill sincerely receive it as the word of God, and will suppose themselves securely built upon the rock of truth until they are plunged with their families into hopeless despair. 

The nature of the Book of Mormon is such, that if true, no one can possibly be saved and reject it; if false, no one can possibly be saved and receive it. Therefore, every soul in all the world is equally interested in ascertaining its truth or falsity. In a matter of such infinite importance no person should rest satisfied with the conjectures or opinions of others: he should use every exertion himself to become acquainted with het nature of the message: he should carefully examine the evidences of which it is offered to the world: he should, with all patience and perseverance, seek to acquire certain knowledge whether it be of God or not: Without such an investigation in the most careful candid, and impartial manner, he cannot safely judge without greatly hazarding his future and eternal welfare. (Orson Pratt’s Works: Divine Authenticity of the Book of Mormon – Introduction, p. 107;)

Again, this appears to be a simple attempt of cherry-picking to manipulate the context of the quoted text to reflect something different than from the actual context. While it is agreeable to understand that the statement bears record on whether the Book of Mormon holds truth and validity as divinely inspired, or false and unprofitable; there is much more depth and meaning given by the full context. The question, therefore, is regarding the message of the Book of Mormon and not the Book itself. One is to carefully consider the message of what the Book of Mormon presents. This is the very core of the invitation of Moroni and is the ongoing invitation to all: To read and ponder its message carefully.

Following is a letter from a sincere investigator to his LDS friend after two years of research. We pray it will encourage you to reach your LDS friends and loved ones who are deceived!

There is danger in making this type of hasty generalization conclusion. In fact, it is a logical fallacy employed here to lead the reader to a biased and prejudicial conclusion.

Dear _______: I wanted to take this time to reveal my final decision on a journey and quest that began the moment your mission commenced. Our friendship has been overwhelming, inspiring and a joy in my life. You are an awesome person whom I love and respect and equally your family as well. How blessed you are. Thank you for your kindness and warmth and all you have done to contribute to my humanity. I value you and your family more than you could ever realize.

Since the post from Ex-Mormons for Jesus already established a faulty premise and logical fallacy (Begging the Question): This letter appears to open with genuine sincerity.

I investigated the church with an attitude at full throttle after L's baptism. It was an inspiring event that I shall never forget. Your father challenged me to look into the church sincerely after I expressed the joy of that moment, so I did.

It seems the effort of this person’s investigation into the Restored Gospel involved an attitude of intense effort, enthusiasm, and/or commitment. This appears to be an attempt to confirm a sense of power, urgency, and full utilization of one’s effort in their investigation.

As you may be aware I have been extremely dissatisfied with the state of religion in our world today. I shared those thoughts with your dad and the elders. This attitude allowed me the freedom to sincerely look into the church that appeared to me to be very, very family oriented and friendly and kind and pure.

It may be of interest to understand and know what this individual’s dissatisfaction with the state of religion in our world today is like. Also, while it is agreeable that the Latter-day Saint faith is quite family oriented, friendly, kind, and pure – there is much more to the Restored Gospel. Again, may be helpful to know what the dissatisfactions are the person is referring too.

I was open as I read and viewed films and attended conferences and services and studies and meetings of all kinds, plays, concerts, home studies and numerous sessions with the elders. I loved it all. I was learning and praying and asking the Lord sincerely regarding the truth of the church. I had visions, dreams and restless nights. Now I know the truth and am ready to reveal to you my findings after the most sincere investigation I have ever embarked upon regarding any religion. 

Another ambiguous statement. What were the films viewed, what types of conferences did this individual attend? What type of services are they referring to? What are all kinds of studies and meetings is this individual referring to? What types of plays and concerts? What types of home studies? The last one appears to refer to meeting with the missionaries and taking the missionary discussions.

Despite the ambiguity in the statement, it appears this is more of a set up based on the understanding of the phrase: Now I know the truth and am ready to reveal to you my findings after most sincere investigation this individual claimed as their own personal journey in the search for truth.

After much fasting and praying and reading and research, without any interference from outside sources, other than the Lord, I have been informed by the Holy Spirit that this is not the true church of our Lord and in fact it is a very dangerous and craftily devised doctrine of deception. I know this sounds harsh, but I cannot delay the inevitable. I know that it is difficult to hear this because you believe it so strongly, but I have to be honest. Truth isn't truth because we believe anything or have testimonies of events. It is true that every religion on the planet has testimonies and experiences that are supernatural, but the devil is a supernatural being so it isn't the supernatural or feelings that verify the truth. It has to be something deeper than our own personal experience. I have never accepted the Lord based on my experiences or feelings, for I realize that my trust is in Him and not in my own heart or mind.

There appears a glaring contradiction here. First, the individual claims to have done much research. Yet, appears to claim that there was no outside interference or influence. Second, the claim that only the Lord revealed to this individual the Restored Gospel is being described as very dangerous and craftily devised doctrines of deceptions.

Let us go back to Moroni 10:3-5. If we continue to read further, one finds this in vv. 6-7:

And whatsoever thing is good is just and true; wherefore, nothing that is good denieth the Christ, but acknowledgeth that he is. And ye may know that he is by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God; for he worketh by power, according to the faith of the children of men, the same today and tomorrow, and forever.

It is quite common for many critics of the Latter-day Saint Christian faith to make a testimony whereby they declare the message of the Book of Mormon being false. They deny its message, denounce Joseph Smith as a prophet of God, and claim that it teaches false doctrines. Some even go so far as to say that it is demonic and satanic.

Such claims may appear quite sincere and genuine (as we see here) or they are outlandish, brass, crude, and quite disrespectful. At the end of the day, these types of “testimonies” do nothing more than deny Christ and deny the power of God. An arrogant and prideful attitude that is more dangerous than potential heresy and false doctrine.

I read the book that Barry Bickmore wrote called "Restoring the Ancient Church". The book was given to me by my friend Elder Livingston. After reading the book it was the single most conclusive vehicle that Jesus used to speak to me about the church and what it stands for. I was amazed at how easily and rapidly the Lord began to tie the loose ends I have been wrestling with. This book answered all my questions and the unique thing about it is that it was from and authorized by the church. It was the most convincing material I had ever read as to what the church really is and what it believes. This book opened my eyes as to the depth of deception that is woven into the Mormon church.

Barry Bickmore’s book, Restoring the Ancient Church is one of many works regarding the topic of Christianity, Apostasy, and restoration. If this individual truly read this work, what are some of the issues referred to as having answered all their questions? What loose ends is this person referring to? Again, quite ambiguous here. Yet, the letter appears to make the same conclusion: the LDS church is wrong and deceitful. There is no evidence to support this assertion and claim. There is no question being asked, addressed, and properly answered. It appears this is another hasty generalization as an attempt to hopefully lead the reader to the same conclusion.

I am so sorry that you have bought into it, and I am sorry that your church has a form of godliness but denies the true essence of the pure, non-divisive gospel truth. I love you and will pray that one day you will investigate other churches and their reasons why they are not LDS members, as vigorously as I have laid my preconceived beliefs on the table for you. ... I love LDS and will always love them. I now have a mission to help bring the truth to others about LDS and what the true church really represents. It hurts me to know that people I love so deeply are so wrapped up in this, but God will have those responsible answer to Him for deceiving innocent lambs like yourself...

The supposed writer of this letter appears to move from genuine sincerity to the heart of the issue. The faux apology is noteworthy as well. One telling aspect of this is the writer references their preconceived beliefs. Otherwise known as confirmation bias where this individual may have slipped in revealing that they may have interpreted any evidence for the Restored Gospel of Jesus Christ, and the message of the Book of Mormon, from their own existing beliefs. Already possessing their own understanding and notions that it was false – thereby leading to the conclusion they already held.

The writer seems to have their own preconceived idea and reveals their true intent. They want to show that they see the LDS Church as false and heretical, which is a common view among some critics of the LDS Faith. Despite appearing to genuinely care about Latter-day Saint Christians, their real goal is to undermine individual testimonies, create doubt, and use manipulation to persuade others to share their viewpoint.

Please, my friend, seek Jesus with all your heart and His words, not those of men and prophets who can be misled... It is so freeing to belong to God and not a man-made organization. If you seek the truth, instead of seeking to defend what you believe, as I have, you will come to the same conclusions I have. I know that without a doubt. I love you and Dad and the whole family. Never, ever forget or doubt that. Thanks.

Again, we see the intent and hope is that by sowing seeds of doubt, Latter-day Saint Christians may hopefully come to the same conclusion – that the LDS Church is not of God. The writer employs another typical tactic of our critics through invitation to “seek Jesus” and forgo following any wise counsel of general authorities. Another interesting component is this individual undermines any reasonable attempt an individual has in defending their own faith and testimony. Instead, the writer desires their readers to draw the same conclusion they have.

Based on examining this post, the supposed sincerity and genuineness of this letter, and the content of the letter itself – one may see that it really does nothing to promote any faithful and honest engagement in the ongoing discussion between Latter-day Saint Christians and Evangelicals.

Yes, we are to question and challenge anything: This includes any criticisms – no matter how sincere or genuine they may appear – against the LDS Church. Without any evidence presented, one may find it quite difficult to come to the same conclusion as the writer (or those promoting Ex-Mormons for Jesus) have appeared to come to.

Here is my invitation: If you have any sincere questions regarding the Restored Gospel of Jesus Christ? Want to know what the message is that the Book of Mormon presents. I invite you to leave a comment with your question. This requires a willingness to consider all information with the openness regarding the possibility of changing your view on things – to include the Book of Mormon and the LDS teachings. Willing to engage in simple rules of discussion regarding your question. Not introducing other questions that have no relevance to the initial question, and a willingness to accept the response that has the better supporting information and no longer using any argument, criticism, or asking the same question going forward.

Latter-day Saint Christians are not Victims or Enemies

When you think of the term victim being used - what comes to mind? For me, it presents a notion that someone is suffering some form of abuse. Maybe someone who experienced some form of crime against them. Others may have experienced the devastation of fraud. However, would it ever occur to you that someone within a religious group be considered a victim? Maybe of spiritual, physical, and/or emotional abuse. In that context and understanding, I'd agree that a person is a victim. What if being a member of a faith-based community really is what it takes to be a victim?

According to Truth in Love's Ministry approach to ministering and witnessing to members of the Church of Jesus Christ of Latter-day Saints - we are not considered enemies of the Christian Faith. We are merely victims because of our faith in the Restored Gospel of Jesus Christ. In fact, a video was posted on Truth in Love's Ministry YouTube channel on September 15, 2021 where the presenter discusses Top 5 principles for witnessing to Mormons. And the primary de facto principle is to see Mormons as victims and not enemies.

A False Premise and Perception Established

The opening portion of this 3:45 minute video presentation begins with the idea that Latter-day Saint Christians are to be considered victims.

There are everyday examples of people who see someone in need and then step into action, often without even thinking. Someone jumps into the water to rescue another who's drowning. Someone rushes into the road and pushes a child out of the way of oncoming traffic. If we see someone in danger, even complete strangers, we will rise up. We have compassion and help those in need. But sometimes a person's need is less dramatic. The danger they may be in, it seems subtle. Perhaps the victim can't articulate or maybe even doesn't realize it. Their need is still very real, and it is as important as ever to help them. This is why our first witnessing principle is seeing Mormons as victims, not enemies. Mormons really are victims, yet most don't realize it.

While I do credit the acknowledgement that there has appeared to be this perception that Latter-day Saints (Mormons) were (and still are in some Evangelical and Christian circles) considered enemies of the Christian faith. This statement of Latter-day Saints being victims appears to be subtle deception. It is one thing for someone to comment, speak, or share that they believe that what many members of the Church of Jesus Christ of Latter-day Saints teach and hold dear is false, wrong, erroneous, anathema to the Bible, et. al. However, it is another to shift gears and teach people that Mormons really are victims, and many may not be aware of it.

The question is - what are Latter-day Saints supposedly victims of? Well, the video continues:

Let me give you a couple of examples. Mormonism teaches conditional grace so any blessing from God is contingent on their obedience. They're taught the best are blessed and you may feel pretty good when things are going well. Inevitably, we all face times of trouble, and in those moments, Mormons question their relationship with God. The question of what they did wrong. In those moments, it can feel like the worst are cursed. This mindset leads Mormons to chase after blessings as the demonstration that, well, they must have God's love. As a result, Mormons are victimized by a culture of success. They want to project the image of God is pleased with them and this is never ending and exhausting.

Yet because they're surrounded by others who also must demonstrate they have God's blessing, there's very little room for weakness. So many describe suffering silently behind a mask. Most Mormons fear sharing their struggles with another Mormon. Their culture doesn't allow them to open up and be authentic. Mormonism creates pressure, but there's no release valve.

In essence, what I believe the presenter is saying, is that Latter-day Saints feel the desire and need to chase after blessings because they are experiencing struggles in life? That we hold to the idea that there is a contingency of receiving blessings by our mere obedience to God?

Yet any person who reads the Old and New Testament scriptures are amazed at the insurmountable times God has placed contingencies on blessings with obedience. In some instances, there is not only the blessings attached with obedience, but also an attached curse as part of that contingency.

Take for example the following statement that Jesus Christ himself made:

Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my father which is in heaven.

Matthew 7:21, KJV

In another translation, we read:

Not everyone who says to me, ‘Lord, Lord!’ will enter the Kingdom of Heaven, only those who do what my Father in heaven wants.

Matthew 7:21, CJB (Complete Jewish Study Bible)

And we read this same passage in another translation:

Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.

Matthew 7:21, English Standard Version

What we do know is that Christ spent time instructing the disciples, and those gathered around him (including the religious leaders of the day) to teach them and instruct them on the way to live life. Matthew 5 contains the beatitudes, exhortations, and parables. Matthew 6 continues with more exhortations and parables. Matthew 7 concludes with exhortations, responses to the religious leaders, and then a parable of the wise man and the foolish man. The question is - what did Christ mean by those who do the will of the Father? Certainly, we consider that Eternal life and Salvation are the epitome of all blessings granted upon humanity. To be allowed into the Kingdom of Heaven. Christ explains himself in Matthew 7:24 by likening those who hears and does those instructions he provided in Matthew 5-7 are liken unto the wise man building his house on a sure foundation of solid rock. The foolish man is those who do not hear and do what Christ taught and subsequently build their house on sandy and unstable foundations.

Another contingency we find in the teachings of the Savior relates to the following:

²⁴ Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. ²⁵ For whoever would save his life will lose it, but whoever loses his life for my sake will find it. ²⁶ For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?

Matthew 16;24-26, ESV

Notice that Christ says that if any person is willing to deny themselves and take up their cross and follow Him, they will receive blessings. Those who are not willing, shall lose their very own lives. This is a contingency statement. A very deep and enriching one. There are many other scriptures that speak to how blessings are tied to obedience to God's will and desire. There are also those contingencies attached that if we do not walk in obedience to God's will and desire, we will experience suffering, despair, and even judgment. Furthermore, scripture does teach that God will chide and chastise those who are following Him.

So, I am not sure how this presenter is teaching that Latter-day Saints are victims because of the idea that when we are following God, when we are devoted to Christ, and when we are walking in accordance with God's will and desire, that we will experience blessing as a "contingency" that frustrates and disappoints us.

The other observation is that the presenter appears to focus mainly on Latter-day Saints when it comes to suffering through adversity. There are plenty of Christian believers who suffer and experience adversity in their own lives. Many who question their faith. Some have even abandoned their faith and now are atheists. This form of argument appears to be a grandiose special pleading fallacy.

Latter-day Saint Christians do hold to and understand that we will experience suffering in this life. That we will experience those circumstances where our faith and testimony will be challenged. This does not make us "victims" in the sense the presenter appears to claim. We may be a victim of natural disasters, victim of crimes committed against us. In fact, many Latter-day Saints were victimized by Evangelical Christians in the early days of the Church growth.

This form of victimization involved families being driven from their homes, men accosted and assaulted, tarred and feathered, all because they held to their belief and testimony of the Restored Gospel of Jesus Christ.

As for today - Latter-day Saints being victims - only from misinformation, false teachings, and deceptive insinuations promoted and published to discourage anyone from honestly investigating our faith. Or to challenge and get people to question their faith in a manner to abandon their testimony. That is the only time Mormons succumb to being victims (outside of any form of abuse perpetrated by others).

Touching on the false perception (for that is exactly what it is) where Latter-day Saints are isolated, closed off, and unable to be transparent about their suffering? This is further from the truth. Many members of the LDS Faith utilize their ward families, bishopric, local leaders, and even close friends to share and discuss their struggles and issues with. This is the heart and soul of the ministering aspect of the LDS Faith, to reach out to those struggling. Whether it is with temporal needs, or spiritual issues and concerns. For temporal issues a person is struggling with, the LDS Faith has the following:

1. Addiction Recovery Program to help those suffering with pornography and/or substance abuse related issues
2. Family Services for those needing mental health services, counseling, and other resources
3. Welfare Services - Well know program to help those who are impoverished receive needed food, and other resources
4. Programs to develop self-sufficiency
5. Employment Counseling and Ministry to help those not only find employment, gain ways to access other resources - to include education

Much of this is accomplished because many members of the LDS Faith are faithful in obeying the law of tithing, and the giving of fast offerings once a month. The LDS Faith is also actively involved in providing humanitarian aid to those areas devastated by natural disasters and needing relief.

Again, there is no real credible merit or evidence to suggest that Latter-day Saints suffer alone, isolated, and in silence without the spiritual guidance of leaders, family, and friends within the ward.

Finally, Latter-day Saints are not victimized by a culture of success. If anything, Latter-day Saints are counseled and directed toward ways to improve overall quality of life. Seek out education, maintain an active savings account, live where one is self-sufficient, develop and create a healthy home environment for family. Follow wise counsel given by leaders of the Church. If anyone feels victimized by a culture of success, it is not really because of the LDS faith, it may be because of the persons own inadequacy and lack of awareness. It is quite easy to blame a group of people or a individual because of own's own inadequacy.

Unverified and False Assertions Being Presented

The presenter moves on and presents some interesting statistics:

Utah, majority Mormons, consistently ranks among the highest for depression and suicide to cope with these impossible expectations. It also has some of the highest use of pornography, anti-depressants, and plastic surgery. Those stats can be startling to Christians. Mormons are some of the nicest folks you'll encounter, yet many suffer silently. Their continued attempts to win God's love and acceptance indicate that they don't feel they have it.

If you are familiar with some of the things that are perpetuated against the LDS Faith, this is one of them.

First, regarding the statement: Utah has the highest use of pornography. This is false as evidenced by a major publisher and contributor of Porn where Utah ranked 40th Nationwide for consumption of porn. In fact, the statement itself is based on a single and unverifiable study, or any potential study that may be biased in some fashion. (See, Question: Why does Utah lead the United States in subscriptions to online adult entertainment?).

What is interesting to note is that, according to Ministry Magazine's article on pornography consumption, is that about 65% Christian men and about 15% Christian women view pornography at least once a month. This is compared to 65% of non-Christian men and 30% non-Christian women:

“Sixty-four percent of self-identified Christian men and 15 percent of self-identified Christian women view pornography at least once a month (compared to 65 percent of non-Christian men and 30 percent of non-Christian women).

“Thirty-three percent of clergy say they have visited a sexually explicit Web site. Of those who have visited sexually explicit websites, 53 percent say they have visited the sites a few times in the past year, and 18 percent said they visited explicit Web sites between ‘a couple times a month’ and ‘more than once a week.’

“Twenty-one percent of youth pastors and 14 percent of pastors admit they currently struggle with pornography.”

Dangerous kissing cousins: Pornography and intimate partner violence, Ministry Magazine

And regarding whether or not one may find sexual fulfillment through online pornography consumption: Christianity Today writes this:

Survey results showed that one in four American men (25.9%) and about one in six women (16.7%) say it is either very or somewhat likely they can find sexual fulfillment online. Nearly one in five Christians (18.68%) gives the same response.

We've Got Porn: Online smut is taking its toll on Christians. What is the Church doing about it? - A Christianity Today Editorial; June 12, 2000

The editorial published online and in their print, magazine goes on and further states this:

Focus on the Family has launched a Web-based effort to help those addicted to online pornography ( www.pureintimacy.org). The site offers a self-test to help users determine whether they have become addicted. It offers a variety of essays ranging from singer Clay Crosse's testimony about his struggle with pornography to a help page for struggling Christian leaders. (According to the site, one out of seven calls to the ministry's Pastoral Care Line concerns pornography.) There is even a page to connect spouses of porn abusers with needed resources.

Ibid.

1 out of every 7 calls Focus on the Family receives concerns pornography? That is a lot of people within the Evangelical Christian community struggling with sexual integrity issues.

I do not want to be dismissive about the issue regarding pornography. It is a billion-dollar business. It is substantially proven to be associated with human trafficking. This is no light issue. However, to make a claim that Utah leads highest in porn consumption obfuscates the real fact that even within the Evangelical Christian community, many men and women struggle with pornography themselves.

Anybody, whether Protestant, Evangelical, or Latter-day Saint Christian is struggling with pornography, there are really good resources. Get connected with your local Bishop, clergy, pastor, and get connected with ministries like New Life, focus on the Family, Celebrate Recovery, or Addiction Recovery Program of the LDS Faith. A person struggling with pornography is struggling with deep rooted spiritual issues as well and is something that ought not to be used as a means to throw out a victim card.

Second, regarding the statement as to Utah being the highest in plastic surgery please take a moment and thoughtfully review this response: Question: Is the fact that Salt Lake City has many plastic surgeons indicative of Mormon vanity and concern with appearance? Again, we see a statement being presented as an attempt to lead viewers to believe information without any serious credible validation or source.

Third, as to the more important statement being presented to Truth in Love Ministry's viewers: Does Utah lead the highest in depression, suicide, and anti-depressant medications?

• Question: Is the suicide rate in Utah higher than the national average?
  • It is unfortunate that critics wish to trivialize a serious problem such as suicide—a leading cause of death in the United States—by using it as a club to beat a specific religion. They do this without any data implicating the Church, and much data which argues against the patients' religion as a causative factor."
  • Critics should avoid concluding that Utah data = Mormon data. This is often not true, and in this case the Mormon influence may be lowering Utah's suicide rates below those of its neighboring states.
  • If we follow the flawed logic of the critics, one is better off as an American by not being a Southern Baptist, since states in which they are the most common religion almost always have worse suicide rates than the nation as a whole. Clearly this logic is specious and ought to be rejected.
• Question: Is the rate of antidepressant use in Utah much higher among Mormons than the general population?
  • While Utah does have the highest rate of antidepressant use in the United States, there is no evidence that this is because of stress from the LDS lifestyle and culture. Credible research has shown that LDS women are actually more likely to identify themselves as "happy" than non-Mormon women. Religion generally (and the LDS religion specifically) has been repeatedly shown to be either beneficial or neutral for mental health and well-being.
  • Latter-day Saint Social life: Social Research on the LDS Church and Its Members

As we see, such statements being made, well regurgitated statements without supporting reasonable evidence that merits any credible validation and acknowledgement, is quite deceptive, manipulative, and intellectually dishonest. Such misleading tactics begins to unmask the subtle attitude and behavior of the presenter, Truth in Love Ministry as nothing more than a welcoming wolf in sheep's clothing that continues to perpetuate lies and slander. This per the evidence presented and accessible to review in light of their so-called perception that Mormons are victims.

The real victims are those who view this YouTube video and are not aware of such subtle and deceptive tactics being employed. That is the sad and unfortunate reality.

Finally, the very last statement is a false dilemma based on a false premise. This is summed up in the last statement: [Mormons] continued attempts to win God's love and acceptance indicate that they don't feel they have it.

The Church of Jesus Christ of Latter-day Saints provides insights and wisdom from the leaders on ways to live a life that is fulfilling and enriching through the infinite atonement of Jesus Christ. The stress is placed on individual and family devotion to studying and applying the scriptures. Listening to messages from the Leaders, prayerfully seek our Heavenly Father's will continually, and strive to serve within our families, communities, and live out the principle truths of the Gospel of Jesus Christ.

There is no direction, encouragement, or teaching that may lead one to conclude that Latter-day Saints are victims because they are being taught that they have to walk in obedience as a means to win our Heavenly Father's Love and acceptance. On the contrary, many who feel that they may not deserve or are worthy of our Heavenly Father's love and acceptance are guided to seek Him, prayerfully meditate upon the scriptures, and seek out and discuss their concerns with their teachers, family, friends and Bishop. If anything, there are just as many Evangelical and Protestant Christians who I have spoken with that have shared the same perception - that they feel they have had to win God's love and acceptance because they don't feel it. Does not mean that I consider them a victim and need rescuing. If anything, they need love, compassion, and empathy.

Misapplication of Scripture to Support False Assertions

Inevitably, counter-cult ministries bring up some scripture, or event in the ministry of Jesus Christ as a means to substantiate their claims, perception, and assertions. In the concluding remarks of the video, the presenter focuses on Christ and the harvest field:

Friends, before sending his disciples out into the harvest fields Jesus shared the lens through which he sees the lost. When he saw the crowds, he had compassion on them. Because they were harassed and helpless like sheep without a shepherd. Jesus' heart aches for every blood-bought soul who doesn't yet know his love.

Christ's love also compels us to see Mormons through his eyes. Remember that the next time you have a conversation with a Mormon. Picture someone who's drowning in exhaustion. Picture someone whose soul is in danger on their current path. Picture someone who is desperate to be loved by God. With that mindset, you will be positioned to then share the truth in love.

From what one may gather, Latter-day Saint Christians are to be seen as:

• Victims and not enemies
• Living up to unrealistic expectations as evidenced by so-called statistics
• Striving to seek God's love and approval and unable to attain it through a false sense of contingencies of walking in obedience for blessings
• Lost sheep who are exhausted, weakened, and in need of rescuing due to being victims of the teachings of the Restored Gospel of Jesus Christ
• So much so to see "Mormons" as Christ sees them - as victims

What is quite sad and disappointing is how the presenter in the video appears to misapply Christ, his ministry, and the calling of the Twelve to go out and preach.

Yes, I do agree that Christ called his disciples to go out and preach. Not only did he call them to go out and preach, but he also called them to call all men unto repentance. To teach them all that He [Christ] commanded them, and to make them disciples. Such instruction is quite clear in the Great Commission. And there is nothing wrong with evangelism or missionary work.

What is appalling is attributing such a calling under the guise and premise of saying that Christ apparently views members of the Church of Jesus Christ of Latter-day Saints as victims who need rescuing. In fact, nowhere in the Gospel accounts of Christ's ministry do we find that Christ viewed those whom he ministered to as victims. He viewed them as needing compassion, love, healing, and service. Nowhere does one read where Christ may have inferred or hinted at the religious leaders as being victims either. What we do read is that the religious leaders were misled, hypocritical, proudful, arrogant, boastful, and lacking understanding of scripture and teachings. Yet nothing that may lead, even a casual observer, to conclude that such individuals were victims.

Reality of scripture is that Christ sees us as one of two ways: Lost, despondent, broken, suffering, and in need of healing, restoration, forgiveness, guidance, and restoration; or, growing spiritually, maturing, faithfully facing our challenges with courage, being of good cheer, and resilient in enduring to the end. Nothing involving a sense of being a victim.

Members of the Church of Jesus Christ of Latter-day Saints are not victims of a false religion or gospel. Neither are we an enemy to evangelical and protestant Christians. Much like many members of any faith-based community, we are striving to live according to the teachings and principle truths of the Gospel of Jesus Christ. Striving to bring a message of hope to individuals struggling, facing uncertainty, questioning, and experiencing a crisis of faith.

Any real and true victim are those who are being misled by false information, misleading statements, and unsubstantiated claims that lack any credible authority and truth when examined fully.