{"id":53972,"date":"2025-07-31T13:58:07","date_gmt":"2025-07-31T13:58:07","guid":{"rendered":"https:\/\/christianpure.com\/?p=53972"},"modified":"2025-07-31T13:58:07","modified_gmt":"2025-07-31T13:58:07","slug":"massacre-of-the-mormons","status":"publish","type":"post","link":"https:\/\/christianpure.com\/nl\/learn\/massacre-of-the-mormons\/","title":{"rendered":"Wat is het bloedbad onder de mormonen?"},"content":{"rendered":"
This entry is part 8 of 24 in the series De mormonen \/ Heiligen der Laatste Dagen<\/a><\/div><\/div><\/div>

Een schaduw in de weiden: Een christelijke reflectie op een mormoonse tragedie<\/h2>\n

The history of The Church of Jesus Christ of Latter-day Saints is a story deeply marked by faith, perseverance, and, tragically, violent persecution. From their beginnings, the Mormon people faced mobs, were driven from their homes in Missouri and Illinois, and saw their founding prophet, Joseph Smith, murdered.\u00b9 A search for information on a \"massacre of the Mormons\" rightly brings this painful history to mind.<\/p>\n

Yet, the most infamous and sorrowful event known by a specific name\u2014the Mountain Meadows Massacre\u2014presents a different and profoundly challenging story. In this case, Mormon settlers were not the victims the perpetrators of a terrible crime. It is a dark chapter that stands as what the LDS Church itself has called a \"terrible and inexcusable departure from Christian teaching and conduct\".\u00b3<\/p>\n

To understand this event is not to cast blame or open old wounds to walk a path of compassion and truth. It is to ask the difficult questions that every person of faith must sometimes face: How can good people, who believe they are serving God, commit such terrible acts? And where, in the aftermath of such darkness, can we find the light of healing, forgiveness, and reconciliation? This is a journey to understand not just a historical event the frailties of the human heart and the enduring power of Christ's grace.<\/p>\n

Wat was het bloedbad van Mountain Meadows?<\/h2>\n

In de late zomer van 1857 trok een grote wagenkaravaan van families, grotendeels uit Arkansas, naar het westen op weg naar de belofte van een nieuw leven in Californi\u00eb. Bekend als de Baker-Fancher-groep, stopten ze om uit te rusten en hun vee te laten grazen in een vredige vallei op grote hoogte in het zuiden van Utah, bekend als Mountain Meadows.\u2074 Het was een plek van rust die een plek van onvoorstelbare gruwel zou worden.<\/p>\n

Bij zonsopgang op 7 september verbrak een plotseling salvo van geweervuur de ochtendrust. De emigranten werden aangevallen door leden van een lokale mormoonse militie, sommigen vermomd als indianen, samen met een aantal krijgers van de Southern Paiute die ze hadden gerekruteerd.\u00b9 De Baker-Fancher-groep was, hoewel verrast, veerkrachtig. Ze cirkelden snel hun wagens, groeven loopgraven en zetten een felle verdediging op. Vijf pijnlijke dagen lang hielden ze hun aanvallers op afstand, gevangen in hun ge\u00efmproviseerde fort met slinkende voorraden munitie, voedsel en, het allerbelangrijkste, water.\u2074<\/p>\n

Naarmate het beleg voortduurde, werden de mormoonse leiders ter plaatse angstig. Ze realiseerden zich dat sommige emigranten waarschijnlijk blanke mannen onder de aanvallers hadden gezien, wat de leugen zou ontmaskeren dat dit uitsluitend een aanval van indianen was.\u2074 Er werd besloten om alle getuigen te elimineren. Op 11 september benaderde een mormoonse militiemajoor genaamd John D. Lee, onder een witte vlag van wapenstilstand, de wanhopige en uitgeputte families.\u2074 Hij bood hen een valse belofte: als ze hun wapens zouden overgeven, zou de militie hen veilig terug escorteren naar het nabijgelegen stadje Cedar City.<\/p>\n

De emigranten vertrouwden hun leven toe aan deze mannen en stemden in. De gewonden en de jongste kinderen werden in wagens geplaatst, gevolgd door de vrouwen en oudere kinderen, waarbij de mannen als laatsten liepen, elk vergezeld door een gewapende militielid. Zodra de groep uitgerekt en kwetsbaar was, werd een vooraf afgesproken signaal gegeven. De militieleden richtten hun wapens op de ongewapende mannen, terwijl hun verborgen bondgenoten naar voren stormden om de vrouwen en kinderen aan te vallen.\u00b9<\/p>\n

De slachting was snel en brutaal. Uiteindelijk lagen ten minste 120 mannen, vrouwen en oudere kinderen dood. Slechts zeventien van de jongste kinderen, allemaal zes jaar of jonger, werden gespaard omdat ze als te jong werden beschouwd om ooit te kunnen vertellen wat daar was gebeurd.\u00b9<\/p>\n\n\n\n\n\n\n\n\n\n\n\n
\n Het bloedbad van Mountain Meadows in vogelvlucht\n <\/th>\n\n<\/th>\n<\/tr>\n<\/thead>\n
\n Gebeurtenis<\/strong>\n <\/td>\n\n Het bloedbad van Mountain Meadows\n <\/td>\n<\/tr>\n
\n Data<\/strong>\n <\/td>\n\n 7\u201311 september 1857\u00a0\n <\/td>\n<\/tr>\n
\n locatie<\/strong>\n <\/td>\n\n Mountain Meadows, Utah Territory\u00a0\n <\/td>\n<\/tr>\n
\n Slachtoffers<\/strong>\n <\/td>\n\n De Baker-Fancher-wagenkaravaan, ongeveer 120 emigranten uit Arkansas\u00a0\n <\/td>\n<\/tr>\n
\n Daders<\/strong>\n <\/td>\n\n Utah Territorial Militia (Nauvoo Legion) uit het district Iron County, bestaande uit Heiligen der Laatste Dagen, bijgestaan door enkele Southern Paiute-rekruten\u00a0\n <\/td>\n<\/tr>\n
\n Belangrijkste figuren (daders)<\/strong>\n <\/td>\n\n Isaac C. Haight, John D. Lee, William H. Dame\u00a0\n <\/td>\n<\/tr>\n
\n uitkomst<\/strong>\n <\/td>\n\n Alle volwassenen en oudere kinderen vermoord; 17 jonge kinderen gespaard\u00a0\n <\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Wie waren de slachtoffers van deze vreselijke daad?<\/h2>\n

Jarenlang werd het verhaal van het bloedbad vertroebeld door pogingen om de slachtoffers de schuld te geven, door hen af te schilderen als vijandige en slechte mensen die hun lot over zichzelf hadden afgeroepen. De waarheid is veel eenvoudiger en hartverscheurender. Het waren families\u2014de Bakers, de Dunlaps, de Fanchers, de Millers, de Tackitts\u2014vrienden en buren uit de heuvels van het noordwesten van Arkansas, die samen reisden naar een gedeelde droom van een beter leven in Californi\u00eb.\u2075 Het waren boeren en veehouders, moeders en vaders, zonen en dochters.<\/p>\n

To remember them is to restore the humanity that was so cruelly stolen from them. Among the dead was Alexander Fancher, a \"born leader of men,\" and John Twitty Baker, who had left his wife behind, planning to meet her after selling his cattle.\u2079 Among the spared was one-year-old Sarah Elizabeth Baker, who was shot through the arm during the chaos, the bullet breaking both bones.\u2079<\/p>\n

Perhaps the most powerful voice to emerge from the silence is that of Nancy Saphrona Huff, who was just four years old at the time. Her eyewitness account, published years later, cuts through the historical debate with the raw terror of a child's memory. She recalled being held in a man's arms when he was shot and fell dead. \"I saw my mother shot in the forehead and fall dead,\" she testified. \"The women and children screamed and clung together. Some of the young women begged the assassins after they had run out on us not to kill them they had no mercy on them, clubbing hun geweren<\/a> their guns and beating out their brains\".\u00b9\u00b9<\/p>\n

After the slaughter, the surviving children were taken into local Mormon homes. Nancy's testimony carries a final, poignant horror: she remembered seeing the man who took her in, John Willis, wearing her murdered mother's clothes and using her family's bed linens. When she claimed them, she was called a liar.\u00b9\u00b9 Her story stands as a sacred testament to the powerful loss and innocence destroyed in that meadow.<\/p>\n

Hoe konden gelovigen zo'n gruwelijke misdaad begaan?<\/h2>\n

Voor elke christen is de meest zielverscheurende vraag hoe een gemeenschap van gelovigen, toegewijd aan het volgen van God, verantwoordelijk kon zijn voor zo'n gruweldaad. Het antwoord is geen excuus, maar een tragische les in hoe een perfecte storm van angst, trauma en vervormde theologie ertoe kan leiden dat anders goede mensen vreselijk kwaad begaan.\u2078<\/p>\n

De mormonen droegen een diep en legitiem collectief trauma met zich mee. Ze waren in de Verenigde Staten gewelddadig vervolgd, uit hun huizen verdreven en hadden gezien hoe hun leider, Joseph Smith, door een bende werd vermoord.\u00b9 Deze geschiedenis cre\u00eberde een krachtig gevoel van een rechtvaardig volk dat belegerd werd door een vijandige en slechte wereld. Ze waren vastbesloten nooit meer slachtoffer te worden.<\/p>\n

This trauma was ignited by a fresh threat. In 1857, the United States government, viewing the Mormons' theocratic society in Utah as a rebellion, dispatched a large contingent of the U.S. Army to the territory.\u2078 To the this felt like history repeating itself\u2014another \"extermination order\" was on its way. This \"war hysteria\" created an atmosphere of intense fear, paranoia, and suspicion toward all non-Mormons, or \"Gentiles\".\u2074<\/p>\n

This political and military crisis coincided with a period of intense religious fervor known as the \"Mormon Reformation\".\u00b9 Church leaders, including Brigham Young, delivered sermons filled with \"fiery rhetoric,\" calling the Saints to purify themselves and stand against their enemies. This included preaching about \"blood atonement,\" a controversial doctrine suggesting that some grievous sins could only be forgiven through the shedding of the sinner's blood.\u2074<\/p>\n

These three forces\u2014past trauma, present fear, and radical religious rhetoric\u2014combined to create a toxic and deadly mindset. This potent combination allowed the perpetrators to dehumanize the Baker-Fancher party. The emigrants were no longer seen as fellow pioneers or families seeking a new home. Fueled by rumors that they were hostile, had poisoned a spring, or had even participated in the murder of a Mormon apostle in Arkansas, they were transformed in the minds of the local militia into enemy combatants\u2014agents of the wicked world that was coming to destroy God's people.\u2074 In this state of mind, killing them was not seen as murder as a righteous act of self-preservation and holy vengeance.<\/p>\n

Welke rol speelden mormoonse leiders zoals Brigham Young?<\/h2>\n

Het ontwarren van de bevelslijnen en verantwoordelijkheid is cruciaal om het bloedbad te begrijpen. Het historisch archief is duidelijk dat de directe bevelen voor de aanval en de daaropvolgende slachting afkomstig waren van lokale leiders in het zuiden van Utah. Isaac C. Haight, een ringpresident (een positie vergelijkbaar met een diocesaan bisschop) en de hoogste militiecommandant in de regio, en John D. Lee, een militiemajoor, waren de mannen ter plaatse die de misdaad planden en uitvoerden.\u00b9<\/p>\n

The role of the Church's highest leader, Brigham Young, is more complex. There is no credible evidence that he directly ordered the massacre. In fact, the opposite appears to be true. After the siege began, local leaders sent a rider to Salt Lake City to ask Young for guidance. His reply, which arrived two days after the killing, was unequivocal: \"You must not meddle with them\u2026 Let them go in peace\".\u00b9<\/p>\n

But this late message does not fully absolve him. While Young did not order the massacre, his leadership created the conditions that made it possible. His defiant and often violent sermons against the approaching U.S. Army fueled the \"environment of fear and suspicion\" that gripped the territory.\u00b9 His policy of encouraging local Native Americans to raid the cattle of wagon trains set a precedent for hostility against emigrants.\u00b9\u2075 The local leaders who committed the atrocity were acting on the spirit, if not the letter, of his wartime rhetoric.<\/p>\n

The tragic irony of the \"too late\" message is that it reveals a leader whose passionate words had outrun his ability to control events. The local militia felt so certain they were doing what their prophet would want that they initiated the attack before his explicit instructions could arrive. Upon learning of the massacre, Young made the decision to conceal the truth. For decades, he and the Church leadership actively promoted the story that the Paiutes were solely to blame, obstructing federal investigations and protecting the guilty men.\u00b9 He bears responsibility not for ordering the crime for fostering the climate that produced it and for the cover-up that followed.<\/p>\n

Wat is er gebeurd met de mannen die de moorden uitvoerden?<\/h2>\n

In de nasleep van het bloedbad werd onder de daders een eed van geheimhouding gezworen, die hen tot zwijgen verplichtte op straffe van de dood.\u00b9\u2078 Jarenlang hield deze doofpotaffaire stand, en de meeste betrokken mannen leefden hun leven uit in hun gemeenschappen, waarbij ze aan juridische gerechtigheid ontsnapten.\u2078 De Kerk excommuniceerde uiteindelijk wel een paar van de belangrijkste figuren, waaronder John D. Lee en Isaac Haight, in 1870; dit was meer dan een decennium na de misdaad.\u00b9\u2079<\/p>\n

Slechts \u00e9\u00e9n man werd ooit vervolgd en gestraft door de wet: John D. Lee.\u2074 Na jaren als voortvluchtige te hebben geleefd, werd hij gearresteerd, berecht en uiteindelijk veroordeeld. Op 23 maart 1877, twintig jaar na het bloedbad, werd hij ge\u00ebxecuteerd door een vuurpeloton op de plek van de gruweldaad zelf.<\/p>\n

In a confession written before his death, Lee admitted his role but steadfastly maintained that he was following the direct and explicit orders of his religious superiors, Isaac Haight and his commanding officer, William Dame.\u00b9\u2078 Lee painted himself as a faithful follower who was being sacrificed to protect more powerful men. \"I am now used by the Mormon Church as a scape-goat to carry the sins of that people,\" he wrote. \"My life is to be taken, so that my death may stop further enquiry into the acts of the members who are still in good standing in the Church\".\u00b9\u2078 His words offer a haunting glimpse into the moral compromises and betrayals that followed the initial crime.<\/p>\n

Hoe kunnen we het verhaal van wat er is gebeurd vertrouwen?<\/h2>\n

Voor elke student geschiedenis, vooral iemand die een pijnlijke en betwiste gebeurtenis probeert te begrijpen, is de vraag naar de waarheid van het grootste belang. Het samenstellen van het verhaal van Mountain Meadows is uitdagend omdat bijna elke bron gekleurd is door de vooroordelen en motivaties van de auteur.\u2078<\/p>\n

The primary sources fall into several categories, each with its own strengths and weaknesses. The confessions of perpetrators, like that of John D. Lee, provide invaluable insider details they are also deeply self-serving, written to minimize the author's own guilt and shift blame to others.\u00b9\u2078 The testimonies of the survivors, like Nancy Saphrona Huff, are profoundly moving and emotionally true they are the memories of very young children, recorded many years after the event, and can be imprecise on specific details.\u00b9\u00b9 Early government investigations, such as the report by U.S. Army Major James Henry Carleton, were essential in establishing Mormon involvement and burying the dead they also sometimes relied on secondhand rumors that later proved inaccurate.\u00b2\u2070<\/p>\n

Despite these challenges, historians are confident in the core facts of the massacre. This confidence comes not from any single perfect source from the way these different, flawed sources converge and corroborate one another. The perpetrators' confessions, the survivors' memories, and the investigators' reports all align on the essential, tragic narrative: that a local Mormon militia, acting on the orders of its leaders, lured the Baker-Fancher party into a trap with a false promise of safety and then systematically murdered them.<\/p>\n

Wat is het standpunt van de LDS-kerk over het bloedbad vandaag?<\/h2>\n

Meer dan een eeuw lang was het offici\u00eble standpunt van De Kerk van Jezus Christus van de Heiligen der Laatste Dagen er een van ontkenning en stilte, waarbij het bloedbad volledig aan de indianen werd toegeschreven.\u2074 Maar in de afgelopen decennia heeft de Kerk een opmerkelijke en moedige reis naar waarheid en transparantie ondergaan.<\/p>\n

This shift culminated on the 150th anniversary of the massacre in September 2007. At a memorial service at the site, Elder Henry B. Eyring, a senior Church leader, read an official statement on behalf of the First Presidency. He expressed \"powerful regret for the massacre\" and for the \"undue and untold suffering\" of the victims and their families. He called the event a \"terrible and inexcusable departure from Christian teaching and conduct\" and stated that responsibility lay with \"local leaders of The Church of Jesus Christ of Latter-day Saints\" in the area.\u00b3<\/p>\n

Deze verklaring ging gepaard met een grote daad van wetenschappelijke eerlijkheid. De Kerk stelde haar volledige historische archieven open voor een team van historici, waardoor ze volledige toegang kregen om een onverbloemd verslag van de gebeurtenis te onderzoeken en te publiceren. Het resulterende boek, Massacre at Mountain Meadows<\/em> (2008), is een mijlpaal die de verantwoordelijkheid definitief bij lokale mormoonse leiders legde en de context van oorlogshysterie en gewelddadige retoriek die tot de misdaad leidde, in detail beschreef.\u00b9<\/p>\n

It is noteworthy that the Church has consistently used the term \"regret\" rather than \"apology\".\u00b9\u2079 This careful choice of words reflects a subtle but important theological distinction. For an institution that believes in its divine foundation and continuous revelation, admitting a systemic error that would necessitate an \"apology\" from the Church itself is deeply complex. The term \"regret\" allows the Church to unequivocally condemn the sinful actions of its members and leaders and to express deep sorrow for the tragedy, while separating those human failings from the divine nature of the institution they represented.<\/p>\n

Wat is het standpunt van de katholieke Kerk over dergelijk religieus geweld?<\/h2>\n

The Holy See has not issued a specific statement regarding the Mountain Meadows Massacre of 1857. But a clear Catholic position can be understood by applying the Church's most fundamental and unwavering teachings on life, violence, and human dignity.<\/p>\n

The Church's teaching is grounded in the sanctity of all human life and the inherent dignity of the human person, who is created in the image and likeness of God. From this principle flows the absolute condemnation of murder as an intrinsic evil.\u00b2\u00b9 The massacre would be viewed unequivocally as a collection of grievous sins against God and humanity, a violation of the command \"You shall not kill\".\u00b2\u00b2<\/p>\n

The Church has repeatedly and forcefully condemned any attempt to use religion to justify violence. In recent years, popes have decried the \"idolatrous sacrifice of children to the god of power\" and have made appeals to \"stop using religions to incite hatred, violence, extremism, and blind fanaticism\".\u00b2\u2074 These teachings directly refute the mindset of the perpetrators at Mountain Meadows, who twisted their faith into a justification for slaughter.<\/p>\n

A Catholic reflection on this event would be informed by a shared history of persecution in 19th-century America. At the same time the Mormons were facing hostility, Catholic immigrants were the targets of intense nativist prejudice and violence from movements like the \"Know Nothings\".\u00b2\u2075 Like the Mormons, Catholics were often viewed as a dangerous, foreign \"other,\" loyal to a foreign power (the Pope) and a threat to American democracy.\u00b2\u2075 This shared experience of being a mistrusted and persecuted minority lends a particular sadness to the Catholic view of the massacre\u2014a tragic case of one persecuted group turning its own trauma and fear outward onto other vulnerable people.<\/p>\n

Finally, the modern Catholic Church's deep commitment to ecumenical and interreligious dialogue would lead it to see the recent efforts at reconciliation as a powerful and hopeful witness to the Gospel.\u00b2\u2078 The work of forgiveness between the descendants is an act the Church would not only support but celebrate as a living example of Christ's peace.<\/p>\n

Kunnen genezing en vergeving voortkomen uit zo'n tragedie?<\/h2>\n

Uit de immense duisternis van het bloedbad is in onze tijd een opmerkelijk verhaal van licht en hoop naar voren gekomen. Generaties lang liet de gebeurtenis een erfenis van pijn, bitterheid en collectieve schuld na die werd doorgegeven aan de families van zowel de slachtoffers als de daders.\u00b3\u2070 Maar in de afgelopen decennia is een bewuste en door geloof gedreven inspanning begonnen om die cyclus van trauma te doorbreken.<\/p>\n

Descendant groups\u2014including the Mountain Meadows Association, representing the victims' families, and the John D. Lee Family Association\u2014have come together not in anger in a spirit of peace.\u00b9\u00b2 They have held joint memorial services at the massacre site, where descendants of those who were killed and descendants of those who did the killing have stood side-by-side to mourn, to remember, and to forgive. At one such gathering, a descendant of the Fancher family, J.K. Fancher, captured the spirit of the movement, saying, \"The most difficult words for men to utter is 'I'm sorry and I forgive you'\".\u00b3\u00b9<\/p>\n

Perhaps no symbol captures this spirit of healing more powerfully than the \"Remembrance & Reconciliation Quilt\".\u00b3\u00b2 Designed by descendants, the quilt features the green hills of Arkansas on one border and the red hills of southern Utah on the other. Vines on the borders contain a leaf for each of the 120 victims and an appliqued flower for each of the 17 child survivors. The center of the quilt is made of squares created by descendants of both the victims and the perpetrators. Some squares memorialize a lost ancestor; others express powerful sorrow. In this beautiful work of art, a history torn apart by violence is literally stitched back together by love.<\/p>\n

Deze daden van verzoening vertegenwoordigen meer dan alleen symbolische gebaren. Ze zijn een krachtig theologisch statement. Ze cre\u00ebren actief een nieuw, gedeeld verhaal dat het oude verhaal van geweld en grieven overschrijft. Het narratief eindigt niet langer met een bloedbad in 1857. Het strekt zich nu uit tot in de 21e eeuw met een nieuw hoofdstuk van vergeving, gedeelde menselijkheid en genade\u2014een testament van het geloof dat de kracht van verzoening uiteindelijk sterker kan zijn dan de erfenis van de zonde.<\/p>\n

Wat zijn de blijvende lessen voor christenen vandaag?<\/h2>\n

De schaduw die in 1857 over Mountain Meadows viel, bevat blijvende en essenti\u00eble lessen voor alle christenen. Het is een sombere herinnering aan waarheden die we nooit mogen vergeten op onze eigen geloofsweg.<\/p>\n

The first lesson is a stark warning about the dangers of fear and dehumanization. The massacre demonstrates how a community, even one founded on Christian principles, can be led into powerful evil when it allows fear of the \"other\" to fester. When combined with a sense of absolute righteousness, fear can poison the soul, transforming neighbors into monsters and justifying unspeakable violence.\u00b2 It calls us to constantly examine our own hearts for the seeds of prejudice and to see the face of Christ in every person, especially those we are tempted to label as enemies.<\/p>\n

The second lesson is about the moral courage to question authority. The tragedy at Mountain Meadows was compounded because so many men obeyed orders that they knew, in their hearts, were a violation of everything they believed. John D. Lee's own confession is filled with anguish and the admission that he was doing a \"cruel part and doing a damnable deed\".\u00b9\u2078 The story calls us to cultivate a conscience that is loyal first to the Gospel of Jesus Christ, and to find the strength to resist any leader, religious or secular, who would command us to betray its core teachings of love, mercy, and peace.<\/p>\n

Finally, the story of Mountain Meadows is ultimately a story of hope. The long, painful cover-up only deepened the wound, proving that darkness cannot heal darkness. It was only through the courageous acts of truth-telling, remembrance, and repentance that healing could begin.\u00b9\u2079 The powerful example of the victims' and perpetrators' descendants choosing forgiveness over vengeance stands as a testament to the Gospel's power. They show us that no tragedy is so deep that it cannot be touched by grace, and no wound so old that it cannot be healed by love. They remind us that the path of Christ, the path we are all called to follow, is the one that leads away from violence and fear, and toward the difficult, beautiful, and life-giving work of peace.\u00b2<\/p>\n

Bibliografie:<\/strong><\/p>\n

    \n
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    This entry is part 8 of 24 in the series De mormonen \/ Heiligen der Laatste Dagen<\/a><\/div><\/div><\/div>

    Ontdek de tragische geschiedenis van het bloedbad van de mormonen, een cruciale gebeurtenis die hun gemeenschappen en overtuigingen in Amerika heeft gevormd.<\/p>","protected":false},"author":2,"featured_media":54064,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"{title}\n\n{excerpt}\n\n{url}","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false,"jetpack_post_was_ever_published":false},"categories":[39],"tags":[],"series":[336],"class_list":["post-53972","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-christian-education","series-the-mormons-lds"],"mb":[],"acf":[],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/api.robolly.com\/templates\/656df2bd6a094828c339896d\/render.jpg?dl&scale=1&image=https%3A%2F%2Fchristianpure.com%2Fwp-content%2Fuploads%2Fblogimg%2FV7-1920%2F2%2Fmonk_praying_in_a_historic_monastery_in_the_styl__00178.webp&titleBG=%233A7300E6&title=What%20Is%20The%20Massacre%20of%20the%20Mormons%3F","jetpack-related-posts":[{"id":53993,"url":"https:\/\/christianpure.com\/nl\/learn\/latter-day-saints-vs-mormon\/","url_meta":{"origin":53972,"position":0},"title":"Latter-day Saints vs. Mormon: Understanding the Terms","author":"Christian Pure Team","date":"augustus 4, 2025","format":false,"excerpt":"Explore the difference between Latter-day Saints and Mormons. 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