Latter-day Saints vs. Mormon: Understanding the Terms

A Neighbor’s Faith: Understanding the Difference Between “Latter-day Saint” and “Mormon”

Perhaps you have seen one of their beautiful temples rising in your city, with its gleaming spires and golden angel. Maybe you have opened your door to two polite, well-dressed young people who wanted to share a message about Jesus Christ. Or it could be that you simply have a neighbor—kind, generous, and family-focused—who you know belongs to The Church of Jesus Christ of Latter-day Saints. In these encounters, many Christians feel a mix of warmth and curiosity, along with a host of questions.

The names themselves can be a source of confusion. We hear terms like “Mormon,” “Latter-day Saint,” and “LDS,” and we may wonder what they mean and which one is correct. Recently, there has been a noticeable shift, with a strong emphasis on using “Latter-day Saints” instead of the more familiar “Mormon.” This raises deeper questions that touch the heart of our faith: Are they Christians? What do they truly believe? How should we, as followers of the biblical Christ, understand our neighbors? This article is a journey toward answering these questions, guided not by a spirit of argument by the biblical call to love our neighbors and to speak the truth in love.

Together, we will explore the meaning behind the names and the reasons for the recent change. We will look with clarity at their core beliefs about God and Jesus Christ, and we will examine how other Christian traditions, including the Catholic Church and major Protestant denominations, view this faith. Finally, we will seek to understand the lived experience of our Latter-day Saint neighbors, so that we may build bridges of genuine friendship and understanding.

Why Are We Hearing “Latter-day Saints” Instead of “Mormon” Now?

In recent years, many have noticed a major change in how members of The Church of Jesus Christ of Latter-day Saints refer to themselves and their faith. The once-common term “Mormon” has been largely replaced by “Latter-day Saint.” This shift is not accidental; it stems from a direct and solemn instruction from the Church’s highest leadership.

The 2018 Directive from the Prophet

In August 2018, Russell M. Nelson, President of The Church of Jesus Christ of Latter-day issued a clear directive regarding the name of the Church. He stated, “The Lord has impressed upon my mind the importance of the name He has revealed for His even The Church of Jesus Christ of Latter-day Saints”.¹ In a subsequent address, he clarified that this was not a “rebrand,” a “cosmetic” change, or a “whim,” but a “course correction” to align the Church with what they believe is a divine command.³

The theological foundation for this change comes from two of their sacred texts. The first is a revelation they believe was given to their founder, Joseph Smith, in 1838, which states, “For thus shall my church be called in the last days, even The Church of Jesus Christ of Latter-day Saints” (Doctrine and Covenants 115:4).³ The second is an account in the Book of Mormon where Jesus Christ reportedly tells his followers in the ancient Americas that His church must be called in His name.⁴

President Nelson expressed “powerful regret” that the Church had “unwittingly acquiesced” in the use of nicknames that he believes “expunges the sacred name of Jesus Christ”.³ He has promised that honoring the full, revealed name will bring down God’s “power and blessings upon the heads of the Latter-day the likes of which we have never seen”.⁶ This emphasis reveals that the change is seen not as a matter of preference of powerful spiritual importance. By insisting on the name of Jesus Christ, the Church is making a powerful theological statement about its identity, directly addressing the long-standing question from outsiders about whether they are, in fact, Christian. The move is a proactive effort to define themselves and center their public identity on Jesus Christ.³

The History of the “Mormon” Nickname

The term “Mormon” originated from the Church’s unique scripture, the Book of Mormon. Members believe this book is a sacred record of peoples in the ancient Americas, abridged by a prophet-historian named Mormon.³ In the 1830s, outsiders began calling the group “Mormons” as a nickname, a practice that was sometimes used as a term of derision.³

Over many decades the nickname became widely used and accepted by members and non-members alike, largely for its convenience.⁹ This acceptance became official policy in the 21st century. The Church invested millions of dollars in major public relations campaigns like “I’m a Mormon” and produced a feature film called “Meet the Mormons”.¹² This history creates a notable tension with the current directive. The approach of previous Church presidents, particularly Gordon B. Hinckley (prophet from 1995-2008), was more pragmatic. He acknowledged the nickname was likely permanent and even suggested it could be associated with doing “more good”.¹² The 2018 directive from President Nelson, who had spoken on this same topic nearly 30 years prior, marks a major shift, recasting a previously embraced cultural adaptation as a doctrinal error that needed correction.⁴

Official Guidance on Terminology

The Church has issued a formal style guide to clarify its preferences.¹

• For the Church: The full name, “The Church of Jesus Christ of Latter-day Saints,” is the preferred term in a first reference. Acceptable shortened versions for subsequent references are “the Church” or “the Church of Jesus Christ”.³
• For Members: The correct term for members is “Latter-day Saints”.¹
• For the Belief System: The term “Mormonism” is considered inaccurate and is discouraged. The preferred phrase is “the restored gospel of Jesus Christ”.¹

So, Are “Latter-day Saints” and “Mormons” the Same People?

To answer the most common question directly: yes, the people who were once widely known as “Mormons” are the same people who are now referred to as “Latter-day Saints”.⁹ “Mormon” was a nickname, whereas “Latter-day Saint” is the term they consider to be correct, derived from the full name of their church.¹³ It may be helpful to think of a friend named William who has been called “Bill” his whole life. If one day he sincerely asks people to start calling him William, the kind and respectful response is to honor his request.

The term “Latter-day Saint” is meant to distinguish members of the Church today from the “former-day Saints” of the New Testament era, whom they seek to emulate.³ Their core belief is that their church is a restoration of the original church established by Jesus Christ re-established in these “latter days.”

A crucial reason for the emphasis on the correct name is to create clear boundaries and avoid confusion with other groups. The nickname “Mormon” is often misapplied by the public and media to fundamentalist splinter groups that continue to practice polygamy.¹⁴ The Church of Jesus Christ of Latter-day Saints officially banned this practice in 1890 and has worked diligently to distance itself from these groups, with which it has no affiliation.¹ By discouraging the generic “Mormon” label and stressing its unique, official name, the Church is actively working to control its public identity and disassociate from groups and practices it firmly disavows.

It is also important to note that the broader “Latter Day Saint movement” that began with Joseph Smith includes several smaller, distinct denominations that formed after his death in 1844. The most prominent of these is the Community of Christ, formerly known as the Reorganized Church of Jesus Christ of Latter Day Saints.¹⁴ The mainstream with its headquarters in Salt Lake City, Utah, is by far the largest of these groups.¹⁴

What is the Catholic Church’s Official Stance on This Faith?

The Catholic Church has taken a very clear and formal position regarding The Church of Jesus Christ of Latter-day particularly concerning the validity of their sacraments.

The 2001 Vatican Ruling

In June 2001, the Vatican’s office for doctrinal matters, the Congregation for the Doctrine of the Faith (CDF), issued a formal ruling declaring that baptisms performed in The Church of Jesus Christ of Latter-day Saints are invalid.²⁶ This decision means that any member of that faith who wishes to become a Catholic must receive the sacrament of baptism. In the eyes of the Catholic this is not a “re-baptism” but their one, true baptism, as the prior rite is not recognized.³⁶

The Theological Reasoning

The Vatican’s reasoning is precise and hinges on the fundamental difference in the understanding of God. While Latter-day Saints use the same words as Christians in baptism—”In the name of the Father, and of the Son, and of the Holy Spirit”—the Catholic Church concluded that the meaning attached to these words is so radically different that it constitutes a different belief system.²⁶

The CDF explained that in Latter-day Saint theology, the Father, Son, and Holy Spirit “are not the three persons in which subsists the one Godhead three gods who form one divinity”.³⁷ This belief is viewed as essentially polytheistic, not Trinitarian. An official commentary accompanying the ruling went even further, stating that the difference is so powerful that the Latter-day Saint faith cannot be considered a Christian heresy (a deviation from Christian doctrine) rather a religion with a “completely different matrix”.³⁹

This distinction is rooted in a key principle of Catholic sacramental theology: intention. For a sacrament to be valid, the person performing it must intend to do what the Church does.³⁸ The Church has historically recognized baptisms performed by many non-Catholics and even some heretical groups, because despite their doctrinal errors, their fundamental understanding of God was Trinitarian enough that they could be presumed to have the correct intention. But the Vatican argues that because the Latter-day Saint concept of God (three separate gods) is so different from the Christian Trinity, they cannot possibly intend to do what the Catholic Church does when it baptizes—that is, to initiate a person into the life of the one Triune God.²⁶ This failure of intention, flowing from their core theology, is what renders the rite invalid.

Pastoral Implications

Catholic officials have been careful to frame this ruling not as a judgment on the faith or spiritual life of individual Latter-day but as a necessary clarification of Catholic teaching and practice.²⁸ The decision has practical consequences, particularly for marriage. A marriage between a Catholic and a Latter-day Saint is considered an “interfaith” marriage between a baptized person and an unbaptized person, which requires a special dispensation from the bishop to be valid in the Catholic Church.³⁶ Despite the firm theological boundaries, the Vatican and local Catholic leaders have encouraged continued dialogue, cooperation on charitable projects, and growth in mutual respect and understanding.³⁶

How Do Major Protestant Denominations View Latter-day Saints?

Similar to the Catholic mainstream Protestant denominations overwhelmingly conclude that The Church of Jesus Christ of Latter-day Saints is not a Christian denomination due to foundational theological differences. While approaches vary, the core assessment is consistent across the Protestant world.

A Broad Consensus on Theology

Evangelical, Presbyterian, Methodist, and Baptist bodies, among others, reject the Latter-day Saint claims of being the restored church and point to their departures from essential Christian doctrine.²⁸ A 2011 survey found that 75% of Protestant pastors in America do not personally consider members of the Latter-day Saint faith to be Christians.⁴²

Southern Baptist Convention (SBC)

The Southern Baptist Convention has taken a clear and direct stance, teaching that Latter-day Saint theology is “incompatible” with biblical Christianity.⁴³ They highlight key doctrinal differences regarding God (who they say Latter-day Saints believe is the ruler of only one planet), Jesus (a created spirit-brother who attained godhood), and the Holy Spirit (an impersonal force rather than a person of the Trinity).²⁴ SBC leaders have described the faith as a “false gospel” and a “theological cult,” clarifying that the term “cult” is used in a doctrinal sense to mean a group that deviates from orthodoxy, not in a sociological one.²⁴ Despite this strong theological opposition, the SBC also produces resources encouraging members to build respectful relationships with their Latter-day Saint friends and to share their personal testimony of the biblical Jesus with them.⁴³

Presbyterian Church (U.S.A.) (PCUSA)

The Presbyterian Church (U.S.A.) officially describes Mormonism as a “new and emerging religious tradition distinct from the historic apostolic tradition of the Christian Church”.⁴⁴ Their resources note that while both faiths use the Bible and share a common vocabulary, they “use the same words with dissimilar meanings”.³⁴ In practice, the PC(USA) does not recognize Latter-day Saint baptism as valid and requires that a person from that background who wishes to join a Presbyterian church receive Christian baptism.⁴⁴

United Methodist Church (UMC)

The United Methodist Church’s official position states that The Church of Jesus Christ of Latter-day Saints is a “faith tradition outside the parameters of historic, apostolic Christianity”.⁴⁷ Their guidelines for receiving former Latter-day Saints into membership are explicit: the person must receive the sacrament of Christian baptism after a period of

catechesis, or intensive instruction in the Christian faith.⁴⁷ This requirement signifies that their prior rites and instruction are not considered equivalent to those of the Christian tradition.

Although these theological boundaries remain firm, a notable modern trend has emerged, particularly among Evangelicals. There has been a shift from the historical animosity that characterized early relations toward a pragmatic partnership on shared social and moral concerns.³² Prominent leaders have spoken of being “co-belligerents” in the culture wars, especially in the defense of religious liberty. As one Baptist leader famously put it, Although they may not be “going to heaven together,” they may “go to jail together” to defend their freedoms.⁴⁸ This indicates a strategic evolution where, despite unyielding theological disagreements, alliances on common causes are now possible.

How Can We Talk About These Differences with Love and Understanding?

As Christians, our conversations with Latter-day Saint neighbors should be guided by a spirit of love, humility, and a genuine desire for understanding. The goal is not to win a debate to build a bridge of friendship and bear witness to the truth of the gospel in a way that honors Christ.

Moving Beyond Caricature to Connection

It is vital to move past stereotypes and see our neighbors as individuals whom God loves. The late Lutheran Bishop Krister Stendahl proposed three simple rules for healthy religious dialogue that are helpful here: (1) When you want to understand another religion, ask its adherents, not its critics; (2) Don’t compare the best parts of your faith to the worst parts of theirs; and (3) Leave room for “holy envy,” the capacity to admire and appreciate elements of another’s faith.⁴¹ These principles foster the kind of respectful relationships that can lead to meaningful conversations.

Practical Steps for Dialogue

• Listen with Respect. Before you speak, listen. Allow your Latter-day Saint friends to explain their beliefs in their own words, and show them genuine respect.⁴³ This simple act honors the biblical command not to bear false witness against our neighbor.⁴⁵
• Be Patient. A person’s faith is deeply woven into their identity, and community. It is unrealistic to expect a single conversation to change someone’s entire worldview. A more loving and effective goal is to simply “put a stone in their shoe”—to give them one good question or thought to ponder with gentleness and respect.⁵⁵
• Share Your Story. The most powerful witness is often your own personal story. Instead of attacking their beliefs, share your testimony of who the biblical Jesus is to you. Tell them about the good news of salvation by grace alone, through faith alone, in Christ alone.⁴³
• Find Common Ground Without Compromise. It is possible to acknowledge and appreciate shared values—such as a commitment to family, sobriety, and service—without compromising on essential theological truths. We can be partners in doing good in our communities and defending shared principles like religious liberty, even while holding firm to our distinct beliefs.⁴¹

Our highest calling as Christians is to love the Lord our God with all our heart, soul, and mind, and to love our neighbors as ourselves. Taking the time to truly understand our Latter-day Saint neighbors—their identity, their beliefs, and their lives—is a powerful expression of that love. It equips us to be better more compassionate neighbors, and more faithful witnesses to the one true Jesus Christ, who came to seek and to save the lost and who calls us to reflect His love to a world in need.

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