Seventh-Day Adventist vs. Mormon Beliefs

A Tale of Two Faiths: Understanding Seventh-day Adventist and Mormon Beliefs

To the heart of a seeking Christian, the sight of well-dressed, earnest missionaries at the door can stir a mix of curiosity and caution. Two of the most common groups you might encounter are Seventh-day Adventists and members of The Church of Jesus Christ of Latter-day often called Mormons. They are friendly-oriented, and speak often of Jesus. This can lead to a natural question: Are they our brothers and sisters in Christ? Are their churches simply different denominations, like Baptists or Methodists?

This journey we are about to take together is one of compassionate understanding. Our goal is not to build walls of condemnation but to lovingly discern the truth, guided by the light of God’s Word. To truly love our neighbors, we must first understand them. Both of these faiths were born in the fervent spiritual landscape of 19th-century America, a time of great revival and religious searching.¹ They share some outward practices, like door-to-door evangelism, which can make them seem similar.³ But as we will explore with gentle care, their foundational beliefs about God, Jesus, the Bible, and salvation are profoundly and often incompatibly different from one another and from the historic Christian faith passed down through the centuries.³

Where Did These Two Faiths Come From?

To understand these two faiths, we must travel back to the early 1800s in America. This period, known as the Second Great Awakening, was a time of intense religious excitement. Many people felt that the traditional churches had lost their way and that true, biblical Christianity needed to be “restored” to its original purity.² This fertile soil of spiritual innovation gave rise to many new religious movements, including Mormonism and Seventh-day Adventism.¹

The Mormon Story: A Prophet and Golden Plates

The story of Mormonism begins with a young man named Joseph Smith Jr. In upstate New York. Around 1820, he claimed to have experienced a glorious vision in which God the Father and Jesus Christ appeared to him. In this “First Vision,” he was allegedly told that all existing Christian churches were “wrong” and that their creeds were “an abomination in his sight”.⁶ This foundational event established the Mormon belief that a complete apostasy had occurred, and a full restoration of the true church was necessary.

A few years later, Smith claimed he was guided by an angel named Moroni to a set of buried golden plates. He said that with God’s help, he translated the “Reformed Egyptian” text on these plates into what is now known as the Book of Mormon.³ This new book of scripture, which tells the story of ancient Israelite peoples in the Americas, became the cornerstone of the new faith. With its publication, Joseph Smith was established as a modern-day prophet, and The Church of Jesus Christ of Latter-day Saints was formally organized in 1830.⁷

The Adventist Story: A “Great Disappointment” and a New Vision

The origins of Seventh-day Adventism are tied to a different kind of prophetic event. In the 1840s, a Baptist preacher named William Miller ignited a massive movement by predicting that Jesus Christ would return to Earth by October 22, 1844.² When that day came and went without Christ’s return, his thousands of followers were devastated in what became known as the “Great Disappointment”.⁷

While most Millerites abandoned the belief, a small group, including a young woman named Ellen G. White, refused to believe the prophecy was entirely wrong. They came to a new understanding: on that date in 1844, Jesus had not returned to Earth, but had instead entered a new phase of his ministry in the “heavenly sanctuary”.³ They taught that He began a work of “Investigative Judgment,” examining the lives of all who have ever professed faith in Him to determine who is worthy of salvation.³ This unique doctrine, born from a reinterpretation of a failed prophecy, became the central and defining belief of the Seventh-day Adventist which was formally organized in 1863.³

The very origins of these two groups reveal a critical difference in how they view God’s continuing work in the world. Mormonism’s foundation is built upon the claim of a successful new prophecy and new scripture delivered through Joseph Smith. This created a framework for a continuous line of living prophets who can add to the scriptural canon and introduce new, binding doctrines.⁶ In contrast, Adventism’s foundation is built upon the need to explain a prophetic failure. This required a different kind of prophetic figure in Ellen G. White. Her role was not to deliver new scripture, but to provide the divinely inspired, authoritative interpretation of the Bible needed to explain the 1844 event and to guide God’s “remnant church” in the last days.¹² This fundamental difference in their founding moments set them on two very different theological paths.

How Do They View God, Jesus, and the Holy Spirit?

Dear reader, the most important question we can ever ask is, “Who is God?” It is here, in the answer to this question, that we find the deepest and most unbridgeable chasm separating these two faiths from each other and from the historic Christian faith.

The Mormon Godhead: A Family of Gods

The Mormon understanding of God is fundamentally different from the Christian doctrine of the Trinity. They teach that God the Father, Jesus Christ, and the Holy Ghost are not one God, but are three separate and distinct gods who are united in their purpose.⁴ This belief is a form of polytheism (belief in many gods).

Even more startling is the Mormon teaching that God the Father, whom they call “Elohim,” was once a mortal man on another planet. Through obedience to the laws and ordinances of his god, he progressed to become a god himself and now has a physical body of “flesh and bones”.⁶ Mormons also believe in a “Heavenly Mother,” the spirit wife of God the Father. Together, they produce spirit children in heaven, and every human being is one of these spirit children.⁴ The ultimate goal of the Mormon “Plan of Salvation” is for faithful humans to follow this same path and progress to become gods and goddesses themselves, ruling over their own worlds.⁴

The Adventist Trinity: Orthodox in Word, Complicated in Detail

On the surface, Seventh-day Adventists affirm the historic Christian doctrine of the Trinity. Their official beliefs state that there is one God: Father, Son, and Holy Spirit, a unity of three co-eternal Persons.² This is a comfort and a major point of connection with mainstream Christianity.

But a closer look reveals some troubling complexities. Many of the early Adventist pioneers, whose writings are still influential, were strongly anti-Trinitarian.¹⁷ More significantly, some of Ellen G. White’s writings, which Adventists consider divinely inspired, introduce confusing ideas. For example, some of her statements, and official church teachings that cite them, have been interpreted to mean that God the Father possesses a physical body or a “personal form”.¹⁸ Another major point of concern is the common Adventist teaching that when Jesus came to earth, He took upon Himself a “sinful, fallen nature” just like ours, though He resisted temptation perfectly.¹⁸

Who is Jesus? A Comparison

These different views of God naturally lead to very different views of Jesus Christ.

• The Mormon Jesus is the firstborn spirit child of God the Father and Heavenly Mother. This makes him the literal elder spirit brother of all humans, and also the spirit brother of Lucifer.⁶ While he is revered and worshipped, he is not uniquely God in the same way the Father is. His atoning sacrifice is understood to guarantee resurrection for everyone, but “exaltation” to godhood is only available to those who follow the Mormon plan.⁶
• The Adventist Jesus is believed to be the eternal Son of God, fully divine, and co-equal with the Father.⁴ This aligns with orthodox Christianity. But the teaching that He took on a fallen human nature with the inherent capacity to sin is a serious deviation.¹⁸ Historic Christianity has always held that Christ’s human nature was perfectly holy and unfallen, and that as God, it was impossible for Him to sin.
• The Historic Christian Jesus is the one and only, eternally begotten Son of God. He is not a created being or one god among many, but is “consubstantial” (of the very same substance or essence) with the Father.¹⁵ He is fully God and fully man, who took on a true human nature that was, and is, completely without sin.¹⁰

The Mormon doctrine of God is not simply a different interpretation of the Trinity; it is a different religion altogether. It redefines the very meaning of “God,” “humanity,” and “salvation.” While Seventh-day Adventism has theological positions that are a cause for serious concern and deviate from orthodoxy, they operate within a broadly Christian, Trinitarian framework. Mormonism does not. For a Christian seeking to understand these faiths, this is the single most important distinction to grasp.

Table 1: Core Theological Beliefs at a Glance

What Do They Believe About the Bible and Modern Prophets?

A person’s view of God is directly tied to their view of His Word. Here too, Adventists and Mormons take very different paths from each other and from historic Christianity’s trust in the complete and final authority of the Bible.

The Adventist Dilemma: The Bible and a “Lesser Light”

Seventh-day Adventists hold to the Protestant principle of Sola Scriptura, meaning the Bible alone is their ultimate authority and only creed.³ This is a commendable position. But it exists in a state of tension with the role of their co-founder, Ellen G. White (EGW).

Adventists believe that Mrs. White had the biblical “gift of prophecy” and that her voluminous writings—on theology, health, and church life—are divinely inspired.¹² They often describe her work as a “lesser light” intended to lead people to the “greater light” of the Bible.¹² They teach that her writings are subject to the Bible and should not be seen as an addition to it.

In practice, But many former Adventists and critics observe that her writings often function as the final, infallible interpreter of Scripture.¹³ Because her work is considered divinely inspired, it becomes very difficult to challenge a doctrine that she has spoken on. In fact, the most distinctive Adventist doctrines, such as the Investigative Judgment and their end-times worldview called “The Great Controversy,” are derived directly from her writings and visions, not from a plain reading of the Bible alone.¹⁰

The Mormon Revelation: An Open Canon and a Living Prophet

The Mormon view of scripture is radically different. They believe the Bible is the word of God, but they add a critical qualification: “as far as it is translated correctly”.⁶ They teach that many “plain and precious” truths were lost from the Bible over the centuries, which made a “restoration” through Joseph Smith necessary.⁶

This restoration includes a whole new set of scriptures, which they call the “Standard Works.” This open canon includes the Bible, the Book of Mormon, the Doctrine and Covenants (a collection of modern revelations), and the Pearl of Great Price.³

Even more central to their faith is the belief in a living prophet. The President of the LDS Church is revered as a “prophet, seer, and revelator.” He is considered God’s sole authorized spokesman on earth today, and his official proclamations can be accepted by the church as new, binding scripture.⁶ This creates a system where doctrine can and does change over time, based on the revelations given to the current prophet.

A Tale of Two Founders: Ellen G. White vs. Joseph Smith

When we compare the two prophetic founders, we see both striking similarities and crucial differences. Both were young when they began having visions, and both claimed they were commanded by God to write down what they saw.²¹ Some researchers have even pointed out remarkable parallels in the wording and themes of some of their early visions.²²

Despite this, Ellen White was adamant about distinguishing her work from Joseph Smith’s, and she strongly disliked any comparison between them.²¹ A key difference in their focus reveals why. Joseph Smith’s revelations were largely concerned with establishing an earthly kingdom, with physical temples and a restored human priesthood to perform saving ordinances.²³ Ellen White’s visions, by contrast, were focused on Christ’s work in a

heavenly temple, acting as our High Priest.²³

How Is a Person Saved, and What Happens After Death?

At the heart of the Christian faith is the beautiful and liberating news of the gospel: that we are saved not by our own efforts, but by God’s amazing grace, as a free gift received through faith in the finished work of Jesus Christ on the cross (Ephesians 2:8-9). Our hope rests entirely in Him. When we examine the Adventist and Mormon plans of salvation, we find that this simple gospel can become complicated and burdened.

The Adventist Path: Grace, Judgment, and Annihilation

Seventh-day Adventists teach that salvation begins with God’s grace through faith. But they believe this salvation must be maintained through diligent obedience to God’s commandments.¹⁰ In their end-times theology, the ultimate test of loyalty to God will be keeping the seventh-day Sabbath (Saturday). They teach that in the final days, a global power will enforce Sunday worship, and those who comply will receive the “mark of the beast,” while those who remain faithful to the Saturday Sabbath show they have the “seal of God”.¹⁰

This emphasis on works is tied to their unique doctrine of the “Investigative Judgment.” According to this teaching, since 1844, Jesus has been in the heavenly sanctuary, acting as a judge, examining the records of every person who has ever professed to be a Christian.¹⁰ A person’s final salvation is not assured until this heavenly investigation is complete. Many former Adventists testify that this doctrine creates a constant state of spiritual anxiety and removes the joy of knowing you are secure in Christ’s love.¹⁹

Regarding the afterlife, Adventists do not believe in an immortal soul that goes immediately to be with the Lord. They teach “soul sleep,” the idea that at death, a person enters a state of complete unconsciousness until the resurrection.⁹ After the final judgment, they believe the righteous will live forever in heaven, but the wicked will not suffer eternal conscious torment in hell. Instead, they will be completely destroyed and cease to exist, a belief known as annihilationism.¹³

The Mormon Plan: Ordinances, Kingdoms, and Becoming a God

The Mormon “Plan of Salvation” is better understood as a plan of eternal progression. It begins with faith and repentance but requires a series of essential ordinances that must be performed by someone holding the proper Mormon priesthood authority. These include baptism by immersion, receiving the gift of the Holy Ghost, and, most importantly, sacred ceremonies performed only inside Mormon temples.⁴

For Mormons, Jesus’s atonement guarantees that everyone will be resurrected. But one’s eternal destiny—where they will spend eternity—depends on their level of worthiness and obedience. They do not believe in a single heaven and hell. Instead, they teach that there are three “kingdoms of glory”:

• The Celestial Kingdom: The highest heaven, for the most faithful Mormons who have kept all the covenants, including temple marriage. It is here that they can continue to progress to become gods and goddesses.²⁰
• The Terrestrial Kingdom: A lesser glory for good people who were not valiant Mormons.
• The Telestial Kingdom: The lowest glory, for most of the rest of humanity.

They teach that “Outer Darkness,” or hell, is reserved only for a very small number of people who have a perfect knowledge of Christ and then deny him.²⁰ A central and unique practice tied to their plan of salvation is baptism for the dead. Living members go to temples to be baptized by proxy on behalf of their deceased ancestors, giving those spirits the opportunity to accept the Mormon gospel in the spirit world and progress to a higher kingdom.⁴

What Is It Like to Live as a Seventh-day Adventist or a Mormon?

Faith is not just a set of beliefs; it is a way of life that shapes every day. By listening to the stories of those who have lived within these faiths, we can move from abstract theology to the tangible reality of their daily walk.

Life as a Seventh-day Adventist

The rhythm of Adventist life is set by two core principles: the Sabbath and the Health Message.

The Sabbath is the centerpiece of the Adventist week. It is observed strictly from sundown Friday to sundown Saturday as a holy day of rest, worship, and family time. All work, school, and secular entertainment are forbidden.³ While this can be a source of deep spiritual renewal for believers, personal stories from those who grew up in the church often reveal a painful sense of social isolation. They recall the sadness of having to miss school sporting events, birthday parties, and other normal childhood activities that fell on a Friday night or Saturday.²⁷

The Health Message is another defining feature. Adventists view their bodies as temples of the Holy Spirit and believe that honoring God includes living a healthy lifestyle. This has led to a strong emphasis on vegetarianism, and often veganism, as the ideal diet. Alcohol, tobacco, and caffeinated drinks like coffee and tea are also strictly forbidden.³ This focus on health has had remarkable results; the Adventist community in Loma Linda, California, is recognized as one of the world’s “Blue Zones,” where people live significantly longer, healthier lives.²⁹ But for some, this can become a complex system of rules, with Ellen White’s writings providing guidance on everything from avoiding jewelry and competitive sports to the perceived spiritual benefits of “country living”.²⁷

Life as a Mormon

For a faithful Latter-day Saint, life is centered on family, community, and the temple.

The Mormon health code, known as the Word of Wisdom, is a key part of their identity. It prohibits the consumption of alcohol, tobacco, coffee, and tea.⁶ Interestingly, while the ideal Adventist diet is more restrictive, studies and anecdotal evidence suggest Adventists are often healthier largely due to the focus on plant-based eating.²⁹

The Temple is of immense importance in Mormonism. It is not a regular church building for Sunday worship, but a sacred space where the highest ordinances are performed. To enter, a member must be deemed worthy by their local leaders and hold a “temple recommend.” This requires strict obedience to all church commandments, including paying a full 10% tithe on all income.⁶ Inside the temple, members change into all-white clothing and participate in sacred, and secret, ceremonies like the “endowment” and “sealing,” where they make covenants with God.²⁵ Marriages performed in the temple are believed to “seal” a family together not just for this life, but for all eternity.²⁵ For many, the temple is a place of powerful peace. For others, particularly first-time visitors, the mysterious rituals and solemn covenants can be a source of confusion and discomfort.³⁴

Finally, Mormon life is characterized by a powerful emphasis on family and community. The local “ward” (congregation) is the center of social life, providing a tight-knit support system. This can be a wonderful blessing for members, but it can also make the decision to leave the church incredibly painful, as it often means losing one’s entire social network and sometimes even being shunned by family.⁴

How Do They See Themselves and Other Christians?

A crucial way to understand a religious group is to see how they view themselves in relation to the wider world, and specifically, to other Christians. Both Adventism and Mormonism see themselves as having a unique, divinely appointed role that sets them apart from all other churches.

The Adventist “Remnant Church”

Seventh-day Adventists believe they are God’s special end-time “remnant church.” This belief comes from their interpretation of the book of Revelation. They feel they have been called by God to restore important truths that were lost or neglected by mainstream Christianity over the centuries, with the most important of these being the seventh-day Sabbath.²

Their entire view of history and the future is shaped by a concept called “The Great Controversy.” This is the idea that all of human history is a cosmic battle between Christ and Satan, and that in the final days, this battle will center on God’s law. They believe a global religious-political power, which they have historically identified with the Roman Catholic Papacy and allied Protestant churches, will enforce Sunday worship on the whole world. They see this as the final test. Those who honor the true seventh-day Sabbath will show their loyalty to God, while those who accept the “false” Sunday sabbath will receive the mark of the beast.¹⁰

While they generally view other Christians as sincere and well-meaning, they believe their understanding of the gospel is incomplete. This conviction that they alone have the “full truth” for the last days fuels their energetic and widespread global missionary work, as they hope to call people out of “Babylon” (fallen Christianity) and into the “remnant church” before the end.¹

The Mormon “One True Church”

The Mormon view is even more exclusive. At the core of their faith is the doctrine of the “Great Apostasy.” They teach that after the original apostles of Jesus died, the true with its divine priesthood authority to act in God’s name, was completely lost from the face of the earth.⁶

Therefore, they do not see their church as just another denomination or a reformation of Christianity. They believe The Church of Jesus Christ of Latter-day Saints is the literal, exclusive restoration of Christ’s one and only true church on earth, complete with living prophets and apostles who hold the same priesthood authority as Peter, James, and John.⁶

Because of this, while they may acknowledge that other churches teach some moral truths and do good works, they firmly believe that all other Christian churches—Catholic, Orthodox, and Protestant—lack the divine authority to perform valid ordinances like baptism or communion.³⁸ This is why a person baptized in a Baptist or Methodist church who wishes to become a Mormon must be re-baptized by a Mormon priesthood holder. To them, all other baptisms are invalid because they were performed without God’s authority.³⁸

What is the Catholic Church’s Stance on These Faiths?

For many Christians seeking to understand where these groups stand, the official position of the Roman Catholic the largest and oldest Christian body, can be a helpful guide. The Church has taken clear and distinct stances on Mormonism and Seventh-day Adventism, and the difference between these two positions is deeply instructive. The core issue comes down to the sacrament of baptism.

Mormon Baptism: “Invalid”

In 2001, the Vatican’s highest doctrinal office, the Congregation for the Doctrine of the Faith, issued a formal and definitive ruling: baptisms performed by The Church of Jesus Christ of Latter-day Saints are invalid.³⁸ This means they are not considered Christian baptisms at all. A Mormon who wishes to become a Catholic must be baptized.

The reasoning is not based on the words they use or the fact that they baptize by immersion. The reason is purely theological and goes to the very heart of the faith. The Catholic Church teaches that for a baptism to be valid, the minister must intend to do what the Church does, which is to baptize in the name of the Triune God. Because Mormons do not believe in the Trinity, but rather in three separate gods, their understanding of “Father, Son, and Holy Spirit” is fundamentally different from the Christian understanding.¹⁵ When they perform a baptism, they are not invoking the one Triune God of Christianity. Therefore, the baptism is null and void because it is, a baptism into a different religion.

Seventh-day Adventist Baptism: “Doubtful”

The Catholic Church’s position on Seventh-day Adventist baptism is more nuanced. There is no universal ruling declaring it invalid. Instead, its validity is considered doubtful, and the decision is left to the local bishop to investigate on a case-by-case basis.¹⁶ An Adventist converting to Catholicism will often be “conditionally baptized.”

The doubt does not stem from the Adventist view of the Trinity, which is officially orthodox. Rather, the concern arises from other serious theological errors and inconsistent practices that cast doubt on whether the minister performing the baptism truly held the proper “mind of the Church.” These concerns include:

1. Improper Form: An inconsistent history of using the required Trinitarian formula (“I baptize you in the name of the Father, and of the Son, and of the Holy Spirit”), with some rites using other formulas.¹⁸
2. Defective Theology of God: The presence of teachings that suggest God the Father has a physical body, which contradicts the Christian understanding of God as pure spirit.¹⁸
3. Defective Christology: The teaching that Jesus took on a fallen, sinful human nature, which is a departure from the orthodox belief in Christ’s sinless nature.¹⁸

The Church’s reasoning reveals a clear hierarchy of theological error. A wrong belief about the very nature of God Himself (Mormonism) is a first-order problem that places a group entirely outside the Christian faith. Confusion and error on other foundational doctrines (Adventism), while still gravely serious, represent a second-order problem that places a group on the problematic fringe of Christianity. This distinction powerfully illustrates that the most fundamental doctrine of our faith is, and always will be, the identity of the one true God we worship.

How Do Other Major Protestant Denominations View Them?

While Protestantism is diverse, there is a broad consensus among major denominations like Baptists, Methodists, and Presbyterians. They generally view both Mormonism and Seventh-day Adventism as being outside the boundaries of historic, orthodox Christianity, though for different reasons and to varying degrees.

Views on Mormonism

There is near-universal agreement among Protestant churches that Mormonism is a non-Christian religion. The primary reasons are its polytheistic doctrine of God, its belief in an open canon of scripture that supersedes the Bible, and its rejection of the core Christian doctrine of salvation by grace alone through faith alone.⁶

• Southern Baptists are particularly clear on this point. They officially teach that Mormonism is a “false gospel” that leads people away from the true God of the Bible. They actively produce videos and literature to help Christians understand Mormonism and to evangelize Mormons, carefully pointing out how Mormonism uses Christian vocabulary but gives the words radically different meanings.⁶
• The United Methodist Church officially states that the LDS Church operates “outside the parameters of historic, apostolic Christianity.” Like the Catholic they do not recognize Mormon baptism as valid and require any former Mormon who wishes to become a Methodist to be baptized into the Christian faith.⁴³

Views on Seventh-day Adventism

The Protestant view of Adventism is more complex. Because they affirm the Trinity and other core doctrines, the lines are not as starkly drawn. Some evangelicals view them as a Christian denomination that holds some serious and problematic errors, while others, pointing to the central role of Ellen G. White and the Investigative Judgment, consider them a cult.¹³

• Southern Baptists would disagree strongly with key Adventist doctrines. They reject the binding nature of the Saturday Sabbath for Christians, the doctrine of the Investigative Judgment, the teaching of soul sleep and annihilationism, and the prophetic authority of Ellen G. White.³⁷ It is important to note the existence of 

  Seventh Day Baptists, a separate denomination that shares the Adventist belief in a Saturday Sabbath but rejects their other unique doctrines and the authority of Ellen White.⁸

• The United Methodist Church has a unique historical connection to Adventism, as many early Adventist leaders, including Ellen White, came from a Methodist background.⁴⁶ The two denominations share a similar “Arminian” view of salvation, which emphasizes free will. But they differ significantly on the Sabbath, the nature of the and end-times beliefs.⁴⁸
• The Orthodox Presbyterian Church (OPC), representing a conservative Reformed perspective, has no official position on Adventism. There is debate among their ministers, with the key theological sticking points being the extra-biblical authority given to Ellen G. White and the Adventist belief that a person can lose their salvation, a position they share with other Arminian groups.⁴⁴

What Can We Learn from Those Who Have Left?

Perhaps the most powerful way to understand a faith is to listen with a compassionate heart to the stories of those who have lived it most deeply and have since departed. The journey out of a high-demand religion is often filled with pain, courage, and powerful discovery.

Common Reasons for Leaving Adventism

For many who leave the Seventh-day Adventist the journey often begins with a theological or intellectual crisis.

• The Investigative Judgment: A common thread is the discovery that this central, defining doctrine lacks clear biblical support and was developed to explain away the Great Disappointment of 1844. The spiritual weight of living with the belief that your salvation is constantly under review and never fully secure becomes a heavy burden that many find unbearable.⁴⁹
• The Authority of Ellen G. White: As former members begin to study the Bible for themselves, many come to feel that Mrs. White’s writings, rather than being a “lesser light,” have become a barrier to the Bible. Discovering historical problems with her prophecies, evidence of extensive plagiarism in her books, or simply realizing the degree to which her authority is used to enforce doctrine can shatter the foundations of their faith.¹⁹
• The Restrictive Lifestyle: For those who grow up in the the sheer weight of the rules can become overwhelming. The constant feeling of being different, the social isolation from missing out on normal activities, and the guilt and manipulation sometimes used to enforce compliance can lead to burnout and a deep desire for freedom.²⁷

Common Reasons for Leaving Mormonism

The path out of Mormonism often follows a similar pattern of disillusionment, frequently sparked by historical and ethical concerns.

• Church History: The internet has made it possible for members to access historical information that was once hidden or explained away. Learning the unvarnished details of Joseph Smith’s life—especially his practice of polygamy (marrying dozens of women, including teenagers and other men’s wives), the multiple, conflicting versions of his “First Vision,” and the lack of any archaeological or DNA evidence for the Book of Mormon—can cause a “shelf” of doubts to come crashing down.⁵¹
• Social and Ethical Issues: For many, especially younger members, the breaking point is not history but the church’s current stance on social issues. Its policies regarding LGBTQ+ individuals, its past ban on Black men holding the priesthood, and its deeply patriarchal structure feel incompatible with a loving Christ.⁵¹
• Lack of Transparency: A growing source of pain is the feeling of being deceived by the institution. The discovery of the church’s immense, multi-billion-dollar financial holdings, which are not used for charity in the way members expect, combined with a leadership culture that often dismisses sincere questions, can lead to a powerful sense of betrayal.⁵²

The Shared Journey of Deconstruction

Regardless of which group they leave, former members often describe a similar emotional journey. They speak of grappling with toxic shame, the fear of damnation instilled in them from childhood, and the heart-wrenching loss of their community and sometimes even their families.⁵³ Yet, alongside the pain, they almost universally speak of a powerful sense of freedom and relief. Many describe finding, for the first time, a personal, grace-based relationship with the God of the Bible, free from the constant pressure to measure up and the fear of never being good enough.²⁴

A Call to Understanding and Grace

Our journey through these two faiths has shown us two very different paths that diverged from the same 19th-century American landscape. The gaps between them, and between them and the historic Christian faith, are not small. They are vast and, in some cases, unbridgeable.

Mormonism, with its belief in a plurality of gods, an exalted man as God, a spirit-brother Jesus, and an open canon of scripture, is not another Christian denomination. It is a separate and distinct religion that uses Christian language but redefines its most essential terms.

Seventh-day Adventism shares much more common ground with Christianity, including a belief in the Trinity and the inspiration of the Bible. Yet its foundational doctrines—born from a reinterpreted prophecy and delivered through the visions of Ellen G. White—deviate from the clear teaching of Scripture on the nature of Christ’s work, the path to salvation, and the hope of the believer. It creates a system burdened by law and judgment that can tragically obscure the beautiful simplicity of the gospel of grace.

As believers in the Lord Jesus Christ, let this understanding move us to compassion. Our salvation does not depend on our perfect Sabbath observance, our temple attendance, or our dietary choices. It rests solely and securely on the finished work of Jesus Christ on the cross. Our assurance is not found in a pending judgment in heaven, but in His precious promise: “Whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life” (John 5:24).

Let us use this knowledge not as a weapon for arguments, but as a tool for love. Let us pray for our Adventist and Mormon neighbors, that their eyes would be opened to the true Jesus of the Bible and the glorious freedom found in His grace alone. And let us always be ready to give an answer for the hope that is within us, with gentleness and respect, pointing all who will listen to the one who is the Way, the Truth, and the Life.