Question
Gramps,
Why does the Church advise members to avoid anti-Mormon literature? Surely the truth can withstand examination. If I were a juror and the judge would not allow the prosecuting attorney to present their case, insisting that all the necessary information would be provided by the defense attorney, I would think the judge was biased. This policy seems to align more with Satan’s pre-existence plan for us than that of Jesus.
J.A.
Answer
J.A.,
First and foremost, it is important to clarify the Church’s position regarding controversial or critical material. The Church of Jesus Christ of Latter-day Saints does not “forbid” members from reading anti-Church literature—nor does it destroy or control the agency of its members. Rather, the counsel given is an invitation to prioritize reading ‘good books’ and materials that strengthen faith in Jesus Christ. This advice is not the same as an outright ban or censorship.
Let’s examine your analogy, which is akin to a trial where only the defense is allowed to present a case. However, this comparison does not fully capture the context or the intent behind the Church’s approach. The Church has not destroyed anyone’s agency; it has actually honored our agency by offering an invitation, a principle it teaches, and allowing us to govern ourselves. The counsel to avoid certain literature is more akin to a loving parent urging a child to avoid known hazards (whether physical or spiritual), rather than a despotic judge denying evidence.
Scripture itself provides a rationale for this approach. Christ, when upon the earth, warned his disciples to “beware of the leaven of the Pharisees” (Mark 8:15), an exhortation to exercise discernment about whose teachings one absorbs. The Lord understood, as noted in Matthew 26:41, that “the spirit indeed is willing, but the flesh is weak.” In other words, while we are all agents unto ourselves, we are also susceptible to influence, confusion, and even spiritual harm when confronted with sophisticated and sometimes deceitful argumentation.
It is worth noting that the Church has long encouraged members to “seek learning, even by study and also by faith” (Doctrine and Covenants 88:118)—emphasizing the importance of responsible study, fact-checking, and discernment. Educated and rational thought can coexist with belief, and many Latter-day Saints maintain their relationship with Jesus Christ as they carefully study these issues.
To truly appreciate the rationale behind the Church’s advice, one must understand the nature and intention of much so-called “anti-Mormon” literature. In the digital age, critics of the Church often compile what are known as “Big Lists” of problems or challenges, packaging a vast and dizzying array of issues—some factual, others exaggerated or distorted—into easy-to-share PDFs or online documents. Works like the so-called “CES Letter” are representative of this genre.
What makes such documents potent is their marketing savvy. They are designed to provoke strong emotional and intellectual reactions in the reader, often mixing selective facts with distortions about the Church and guiding the reader down a path that manipulates them into feelings of anger, shame, and betrayal. This is not merely giving information; it is calculated to create a negative emotional experience.
This technique follows what’s called the “K.I.S.S.” (Keep It Simple, Stupid) principle. Instead of diving into deep, nuanced discussion, these Big Lists present quick accusations or “firehose” complaints, leaving readers overwhelmed and believing the entire Church is tainted. As one analyst put it: “The bulleted items need not fully engage all of the issues; it’s usually sufficient to make the accusation, and convince the reader that the list provides the only reasonable interpretation of the data.”
Moreover, such literature is rarely content to critique; it actively seeks out the “unstudied and those who are currently struggling with their faith,” according to one observer. There is a deliberate targeting of newer members or those less versed in Church history or doctrine, in the hope that the sheer volume of accusations will overwhelm their nascent testimonies.
A common analogy, repeated by Church leaders and commentators alike, likens anti-Mormon literature to spiritual poison. Just as one would exercise caution around a vial of arsenic—labeling it clearly and keeping it far from those who might unwittingly drink it—so too the Church urges its members to exercise care regarding literature. This is not condescension, but a recognition of spiritual hazards.
The reality is that not every member is equally prepared to confront arguments with deep historical or doctrinal complexity. To some, critical literature may be thought-provoking and easily rebutted; to others, especially those struggling with faith or lacking background knowledge, the damage can be severe.
Does this mean the Church is “hiding its history”? The answer, as multiple commentators have pointed out, is no. The Church has preserved its history, made source documents like the “Joseph Smith Papers” project available, and, in fact, supplies much of the material that critics use. The issue is not one of access, but of context and intent. The Church acknowledges that its history is complex and sometimes messy, and that it continually evolves in its capacity to discuss these topics openly and honestly. In recent years, the Church has taken significant steps—including the publication of new Church history books and the “Revelations in Context” project—to provide a richer, more accurate teaching of its past.
Ultimately, the Church’s invitation is to spend time in the scriptures and in uplifting, faith-building study. There isn’t a lot of time, and would it be wise for us to spend more time in our scriptures (the Standard Works) and other good books, versus reading a book that is bent on misrepresenting and destroying a person’s faith?
It is worth observing that the Church’s experience with contentious or antagonistic literature is nothing new. From as early as the 19th century through the infamous magazine campaigns of the early 20th century, the Church has been subjected to sensationalist literature based on distortion and exaggeration. Notorious articles and illustrations—such as Cosmopolitan’s 1911 series “The Viper on the Hearth”—accused the Church of plotting to undermine America’s family structure, seize political power, or pursue other nefarious objectives. According to historians, “The net effect was the spread of considerable misinformation about Latter-day Saint life and the unfortunate reinforcement of negative images.”
These patterns of criticism, often marked by “distorted imagery” and misrepresentation, continue today—only now, with the power of the internet, they spread faster and wider than ever before.
The Church’s response, historically and currently, has not been to wage a campaign of censorship but rather to urge wise discernment. It is not a call to “blind obedience” but to prioritize spiritual nourishment and study that deepens faith. As noted, “The best way to survive a spiritual poison is not in learning how it tastes, but by increasing your spiritual strength, your faith in Jesus Christ, and your testimony of His actions and commandments.”
It is essential to note that the Church encourages study and honest inquiry. When diligent study is paired with faith, the pursuit of truth and light can be an invigorating, uplifting experience that broadens our perspectives, strengthens our empathy, bolsters our faith in Jesus Christ, and renews our understanding of His restored gospel. The aim is not to foster deliberate ignorance, but to prepare members. Hence, they are not “tossed about with every wind of doctrine” (Ephesians 4:14).
Those who are better prepared, with a solid foundation of testimony and understanding, may be more able to confront antagonistic materials and engage them critically. Some may indeed choose to understand or discuss these issues with critics, to explore them more fully. However, the Church’s general counsel rightly focuses not on the spiritually strong, but on those who are more vulnerable—recognizing that logic and argumentation, without the leavening power of spiritual experience, can be a “poor shadow to a spiritual witness.”
Moreover, the fact that the adversary is so persistent in stirring up opposition—even in ways that are unfair, distorted, or sensationalist—can be seen, for the faithful, as evidence of the Church’s significance and divine mission.
Gramps
