Customer Reviews

Leaving the Fold

5 star:		(8)
4 star:		(3)
3 star:		(2)
2 star:		(1)
1 star:		(0)

 

 

While the substantive content of this book is about Inactive Mormons, it could apply to anyone. I would characterize the book as telling a human story that transcends the Mormon experience, but that also is located in the unique Mormon experience.

What is unique about the Mormon version of this experience is the extent to which the people interviewed are dealing not only with a set of religious beliefs, but a culture that has dominated their lives and the lives of family and friends and the history of Utah. Yet the people in this book have to find ways of continuing to live in this culture. Many who have left the church continue to have good relationships with family and friends who remain active in the church, and even speak well of the church itself inspite of their problems with the church.

Jim Ure is not a professional social scientist. He is a person trying to make sense of his own experience by talking with people who have similar experiences. In the process Ure opens doors to many aspects of the experience of losing the faith.

Ure does not retell, analyze and make detailed comments on the stories of his informants, although he does give a short introduction to every chapter. Rather, Ure lets us read the stories as they were told to him. In the course of his conversations he often reveals things about his own experiences. He is not writing the definitive book on the subject. In fact, there are few in depth studies on this subject in the social science literature much less books that are written specifically for the general public. This is a good introduction to a complex topic, and should generate many interesting thoughts and discussions.

I found the interviews touching and intriguing on both a personal and a professional level. I am an ex-catholic. I am also a social scientist. I learned some things about myself, and I learned about some things that I will pursue in the future.

A singularly important book to help one better understand (or understand at all for some readers) an often misunderstood religion (Mormonism). More importantly, this book attempts to grasp the inner significance of why once devoted members of the Church of Jesus Christ of Latter Day Saints ("Mormons") have chosen to no longer be an active follower of their church and, as well, no longer hold its doctrines as strongly. Recurring themes members express for "leaving the fold" of Mormonism -- believability of certain aspects of the historical/religious bases of the church, oppressive insularity of the Mormon community, a reluctance to accept/adapt to changes in contemporary society, an unyieldingly rigid doctrinal environment -- are also elements common to many religions with which their adherents, both the devote and the hesitant, seem to struggle. The deeply personal views expressed by these thoughtful, passionate people in their interviews offer the reader knowledge and understanding which transcend Mormonism. Regardless of ones religious persuasion or spiritual inclination, the honesty, patience, and sincere consideration presented by the 18 interviewees is heartening and thought-provoking. Having grown up a non-Mormon in the virtual heart of Mormonism (Salt Lake City, Utah) I found this book frighteningly revealing of my own long-simmering prejudices and ignorance. So, if the reader is willing to accept an adventure that may challenge their core values, and perhaps bring to life previously unquestioned thoughts, then get this book soon and begin the journey.

Leaving The Fold: Candid Conversations With Inactive Mormons is a unique work based on interviews conducted by James Ure with eighteen high-profile, once active men and women who ceased to be energetic participants with the Church of Jesus Christ of Latter Day Saints, commonly referred to as the Mormon Church. Ure found that these lapsed Mormons had fond memories of the church, the reasons for their leaving ranged from politics of general and politics in general, to guilt over unachievable perfection, and an inability to accept the basic tenets of Mormonism. These thoughtful, often touching expressions by people who left active Mormonism to find their own personal path to salvation and meaningful life will enable their former Mormon neighbors, friends and colleagues to better understand their "wayward" friends. Leaving The Fold is original, insightful, thoughtful, informative, revealing, candid, engaging reading for students of religion in general, and Mormonism in particular.

Leaving The Fold is a collection of interviews the writer James W. Ure conducted with a number of Jack Mormons who live mostly in Utah ("Jack Mormon" is a non-pejorative slang term for "cultural Mormon"; Ure writes that "it is a term that feels just right, even jaunty... it has a meaning that virtually everyone in the mountain states understands.") Some of Ure's subjects are well-known in Utah, some are not. All were once active in the church;some are still semi-active; others are completely gone.

Ure is an insightful, probing interviewer. He himself is inactive but he knows where all the bodies are buried, so to speak. He raises the most interesting issues and lets his subjects speak their peace. There is a certain cathartic effect in reading the doubts raised here (maybe you have thought some of these same things but never said them out loud.) And it's fascinating to eavesdrop on some Utah celebrities talking about some of their most intimate feelings about religion.

Many of the male interviewees do have a "jaunty", good-humored air about them. Stewart Udall and Levi Peterson affirm their loyalty to Mormonism whatever their current church-going status might be. Calvin Rampton recounts his adventures in politics while lamenting his lack of a testimony.

Rod Decker has some pointed but accurate things to say about the church and politics that the Brethren might agree with if they were phrased more delicately. The rancher Met Johnson has a blunt country wit: Ure says "maybe you had to be there, but Met Johnson knocks me out." I can identify because I have relatives like this: rough-hewn guys who have trouble fitting in, but whose hearts are in the right place. Other interviews are inadvertently entertaining: Ardean Watts comes off as a true eccentric who is capable of believing anything and everything. Edwin Firmage has (in my opinion) drifted off into a liberal cloud cuckoo land that is just as far out in its way as the John Birch Society world-view he condemns.

Ure's interviews with women are more sobering. There is a lot more anguish evident here. You can see real consequences in separating from the church (I count five divorces among the eighteen interviewees.) One hesitates in judging the pain of these sisters. There conversations make one more aware about aspects of female church membership that thick-headed males like me aren't very clued in about.

The objections raised in these interviews can be roughly categorized: "Political" -- I have the least patience for this, to be frank. Those who are offended politically by the church usually would prefer it to conform more to the "progressive" politics of the world. In past decades this meant socialism and its variants; nowadays it means moral relativism as embodied by the current President. Personally I wouldn't like to see the church reformed in the image of Barack Obama.

Some interviewees have doctrinal objections. They just can't bring themselves to believe in the historicity of the Book of Mormon, latter day revelation, etc. The rigidly super-orthodox and the nonbelievers are mirror images in a way: they both believe that everything ever said by a General Authority should be true (but isn't, say the non-believers.) They overdose on literalism. My own humble opinion: the spirit tells me the church is true, so be patient: my great things are yet to be revealed. In the meantime, real Harold Bloom and Isaac Bashevis Singer and realize that the relationship between "myth" and reality is far more complex than we can yet grasp. There are more things in heaven and earth than can be dreamt of in a naturalistic philosophy.

Finally, many in the book have objection to the "tribal" aspects of LDS life. That is, they have trouble with the "folkloric" stuff that is occasionally foisted on us. Me too (and my ancestors in the church go back 140 years.) It is very difficult to separate what is merely traditional Wasatch Front culture from what is essentially part of the gospel (an example from our past: the priesthood ban on blacks.) As the church emerges "from obscurity" into international prominence this will have to change.

Leaving the Fold is one of the better books I have read in the past few months. It is well worth your attention.

If you don't know anything about Mormon psychology, you'll find plenty of it in here, though it is only an accurate representation of generational, cultural, inactive, Utah Mormons, who are only one sub-culture of the entire church congregation. Most of the interviews are with people who have similar reasons for "leaving" the church (I use quotes because none of them have removed their names from the rosters and most still believe in at least part of the LDS doctrine), as well as similar backgrounds, similar family heritage, and similar general attitudes ... making the book feel a lot like the church itself: homogeneous. All the same, it is an interesting read, especially if you are Mormon (you'll get all their religious references), but not Utah Mormon (you'll be exposed to just how radically different they are from other Mormon sub-cultures). And yeah, I was raised Mormon.

Reading LEAVING THE FOLD was an interesting experience for me, and I certainly commend the author for assembling a book on this very complex subject.

I believe that there is a "hidden" complexity relative to LDS peoples'(and any other religion's adherents, for that matter) views toward their church. In other words, while many would like to believe that the issues are black-and-white (either one is a completely mainstream "cookie-cutter" member or they've abandoned the church altogether), the truth is that many shades of grey exist, and ambivilence is a widespread characteristic of religious faith in general...Mormonism is no exception.

Many elements enter into the way that Latter-day Saints look at their religion: Doctrine, social aspects, heritage, and life stages all play a profound role. If I have a complaint about LEAVING THE FOLD, it's that it seems to address a relatively narrow segment of society, with a relatively similar pattern of activity-inactivity transition. A "sequel" I'd like to see would include interviews from "inside the fold" itself, examples of people who had reached more varied conclusions about the role of the church in their lives, and discussions from a more diverse mix of people from around the world.

Altogether, though, LEAVING THE FOLD is an excellent effort that touches on an important topic.

I was in this Mormon "religion" for 50 years (2nd generation) and am seeing the hell first hand in my family. They DO brainwash children and lead them to disobey parents if a parent becomes an "apostate" by leaving when they find out the truth of their murderous and lust beginnings. They encourage (brainwash) young boys into leaving home as a teen (with very little contact from family) to brainwash them some more to "build up their kingdom" and convert the unknowing "Gentiles". If you happen to go through their disgusting temple ceremonies and secret oaths, it is nearly impossible to get the temple "sealing" (Satan doth seal you his own so says scripture)canceled (I'm still trying)(any lawyers care to help pro bobo)? DON"T get caught up in their deception! They believe you won't get to the highest heaven without that evil temple. YOU CANNOT ATTEND YOUR OWN CHILD'S WEDDING IF YOU DO NOT HAVE A RECOMMEND FROM THEM CLAIMING If YOU ARE WORTHY OR NOT!!!

This book contains stories of 18 people who have gone inactive from the Mormon Church, none of whom have officially quit or been excommunicated.
The accounts are as told by bright, well-educated people (some of whom would be known to Utahns) who relate their stories (without bitterness) and reasons for leaving: problems with the theology, chauvinism, control issues, pressure to conform, etc..

I had to question the inclusion of two of the subjects - if they had truly left - as they were still giving lip-service to the church. I think they should have been replaced by two others who truly left it behind.
Also the author should have chosen a more diverse group: Perhaps some average, blue-collar, "workaday" members and some much younger individuals than were portrayed would have provided a better representative sample. Also some former members who truly do harbor some resentment would have been a welcome addition - as long as they could be rational about it.
I certainly do recommend this tome to Mormons, ex-Mormons and those who know Mormons. It would probably be a little too esoteric if one isn't in one these three categories.

Editor James Ure wrote in his "Oveview" to this 1999 book, "This work is an exploration of the LDS church as seen by well-known Mormons, most of them Utahns, all of them inactive (non-practicing or infrequently practicing) in the church after being active at one time in their lives. This is not an anti-Mormon work; its purpose from the beginning is to create and foster understanding... Avoided (in the interviews) were those whom Peggy Fletcher Stack calls 'Evangelical Jack Mormons,' those who regularly and vigorously foment against the church. I also avoided those transitioning out of the church. This isn't the place for their stories."

The book contains interviews with eighteen such persons. Here are some quotations from the book:

"I have a hard time accepting the authenticity of the Book of Mormon stories. On the other hand, I feel that the philosophy of the Mormon church is wonderful. I am, as most people, uncertain about the existence of God. I try to believe because I want to believe in it---I sort of make myself believe." (Pg. 6)
"In fact, I would believe more strongly in the philosophy of a Sterling McMurrin than I would the president of the church." (Pg. 24)
"See, unlike anti-Mormons, who somehow think if you can stamp out this wicked thing called Mormonism, then you're going to have this wonderful thing called born-again Christianity, which is just as loaded with irrationalities and craziness as the thing they're trying to stamp out. I'm not anti-Mormon. I'd like to see Mormonism flourish. It's got a wonderful history." (Pg. 52)
"...the church wouldn't accept kids who had long hair... They'd always be riding them. And kids who smoked, they weren't good. And yet people who drank---closet drinkers or anything like that---could go to church and be accepted as fine members." (Pg. 109)
"Active Mormons tend to have strong feelings about Mormonism, but inactives are so scattered and few that nobody else in the world shares their strong feelings... In Mormonism there are people writing books, but few of them read each other's books. There's no real culture. Active Mormons don't pay much attention and non-Mormons can't figure out what all the fuss is about. So Mormonism by itself is small and marginalized, although it's becoming larger." (Pg. 198)
"I think that BYU's course is tragic. It's not because they're trying to teach values in addition to science and other disciplines---that's wonderful. But the fact is they're not practicing good values. They're putting athletics ahead of scholarship, for one thing." (Pg. 211)

Note: Mormons have be slamming my reviews, so I would appreciate your "helpful" vote. Obviously they don't want you to read what former Mormons are saying.

I have repeatedly asked and never found an answer to the following question: If the LDS Church is the only true church, how is it that good people who totally believed in it would ever leave it (and continue to live good lives)?

Your "helpful" votes are appreciated. Thanks

I thought all the interviews were fascinating. The interview with Paul Rolly really hit the nail on the head:

Question: "Have you ever considered asking for excommunication?"

Answer: "No. But if anybody ever wanted to, they could do that. I wouldn't go play their game. I mean, I wouldn't go to a bishop. I wouldn't do any of that stuff. Plus, I don't want to do anything to hurt my kids, either."

Rolly's answer illuminates the dark side of Mormonism--fear.

See my one-star reviews of books by Mormon authors who attempt to defend the Book of Mormon through specious scholarship. See my reviews of Hugh Nibley's books, for example, and "Echoes and Evidences for the Book of Mormon."
Echoes and Evidences of the Book of Mormon

Another book by former Mormons that I highly recommend is "American Apocrypha," edited by Dan Vogel and Brent Lee Metcalfe. In that book,
Professor Edwin Firmage, Jr. writes:

"Nearly twenty years ago, as a first year-graduate student at the University of California, Berkeley, my ambition was to become another Hugh Nibley, whose writings I loved since I was twelve...."

"Still a neophyte, but armed with German and a little Arabic, Greek, and Hebrew, and intent on acquiring the requisite apologetic tools, I came to Berkeley to study ancient Near Eastern languages, particularly Egyptian, the language of mysteries par excellence.

"Not long after my arrival, I was asked to teach the Book of Mormon in the Gospel Doctrine class in my Berkeley ward. I welcomed the opportunity, as it would give me a chance to delve deeper into the book. By any standard, my wife and I were faithful Mormons who attended church, visited the temple, and prayed together. I expected my study of the Book of Mormon to result in an increase of faith as it had done on my mission. But within six months, I no longer believed the Book of Mormon to be an ancient text.

"To this day, I am not sure how it happened, although I can isolate several issues that played a role in my change of mind....I have often thought that what happened to me in Berkeley was fundamentally a conversion, or, if you like, an anti-conversion. The process had all the inscrutable suddenness that characterized some of the conversions I had witnessed as missionary. Like a conversion to faith, the effect of my change of mind propagated with amazing speed. Almost overnight my whole outlook on life was different."

"The remaining pages of this essay will present a few of what, for me in 1984, were discoveries of some importance. These do not by any means constitute a comprehensive explanation of the Book of Mormon. Nor are they offered as proof of my thesis that the book is modern, but as examples of how the assumption that is modern resolves otherwise significant difficulties."

American Apocrypha: Essays on the Book of Mormons (Essays on Mormonism Series)

Your comments--positive or negative--are greatly appreciated. Thanks.