In response to my thoughts regarding the 2013 study on the LDS Faith Crisis , I had someone suggest that I read a talk by Lawrence E Corbridge. After a quick Google search, I found the talk they were referring to and wanted to share some thoughts on it. Here is the relevent exerpt from Corbridge's 2022 BYU devotional: ---------- Primary Questions and Secondary Questions: Begin by answering the primary questions. There are primary questions and there are secondary questions. Answer the primary questions first. Not all questions are equal and not all truths are equal. The primary questions are the most important. Everything else is subordinate. There are only a few primary questions. I will mention four of them. 1. Is there a God who is our Father? 2. Is Jesus Christ the Son of God, the Savior of the world? 3. Was Joseph Smith a prophet? 4. Is The Church of Jesus Christ of Latter-day Saints the kingdom of God on the earth? By contrast, the secondary questions are unending...
What causes someone to lose their faith in the Mormon Church? This question lies at the heart of several significant reports and presentations that have been made public over the years. Among them is a confidential 2013 document prepared for President Dieter F. Uchtdorf, which compiles findings from a two-year study conducted by unpaid scholars, strategists, and volunteers. This report, alongside other related materials, sheds light on the complex factors driving faith crises within the Church of Jesus Christ of Latter-day Saints. Although these documents were never intended for public disclosure, they have circulated online and provide a compelling glimpse into the challenges facing the Church.
Reports and Chronicles on LDS Faith Crises
Greg Prince, John Dehlin, and Travis Stratford, members of the team that spearheaded the 2013 report have permitted the release of several key documents that contextualize the faith crisis phenomenon. These include:
Initial Report: Understanding Mormon Disbelief (March 2012), which provided the foundational data for subsequent reports. Additional insights are available via the "Reply All" podcast.
Faith Crisis Report: (The one this post is about) Faith_Crisis_R28e.pdf, including the prologue and detailed context on pages iii and 135–139.
Faith Crisis Chronicles: Faith_Crisis_Accounts_R3.pdf, which contains qualitative narratives collected in 2013 and read by President Uchtdorf.\
BYU-H Symposium Presentation: BYU_H_Social+Faith_R5.pdf, which analyzed “user-generated content” in post-Mormon communities and projected the rapid growth of the r/exmormon subreddit.
It’s worth noting that this project was conducted pro bono and was not commissioned by Church leadership. These are not official LDS reports but represent independent efforts to understand and address faith crises.
Faith Crisis: A Contagion?
Returning to the 2013 report, there’s a statement on page 10 that caught my attention: “When long-time members go inactive as a result of Faith Crisis, a large ripple effect is created within their families, wards, and stakes. This ripple effect… may not be detected for months or even years from the point of first exposure.”
Pg 10
The phrasing here—“first exposure”—almost makes a faith crisis sound like a virus, something that spreads silently and uncontrollably. To me, this perspective is deeply concerning. Viewing a faith crisis as a “disease” frames it as something to be eradicated rather than an opportunity for growth or honest questioning. While this viewpoint may sound extreme, the wording invites this interpretation.
The Internet: A Catalyst for Doubt
A recurring theme throughout the report is the role of the internet in driving faith crises. The document identifies the rise of search engines, social media, and websites like MormonThink.com as major catalysts for members encountering information that challenges traditional LDS narratives. The report even labels MormonThink as “the most faith-eroding website on the internet.”
mormonthink.com landing page
Having personally explored MormonThink, I’d describe it as a resource that strives for neutrality, offering both apologetic and critical perspectives on controversial Church topics. The site’s mission is to present “both sides of the story,” and therein lies its power—and, apparently, its threat. As noted in the report, Church leaders like Dallin H. Oaks have explicitly stated that the Church does not aim to share both sides of a story, which underscores why sites like MormonThink can be so jarring to members unprepared for alternative viewpoints.
Reasons for Leaving: Breaking Stereotypes
One of the most striking sections of the report examines why members leave the Church. Contrary to long-standing assumptions, the data reveals that reasons like “desire to sin” or “offense” are among the least cited factors. Instead, the top reasons include:
Loss of belief in doctrine and theology
Studying Church history and discovering discrepancies
Losing faith in foundational truth claims, such as Joseph Smith and the Book of Mormon
pg 31
The report’s charts underscore how members are often pushed to question their faith when they encounter narratives that differ from what they’ve been taught. This discovery can trigger what the report calls a “Catalyst event”—a moment of realization that prompts deeper inquiry.
pg 42
The Gospel Topics Essays: A Response to Faith Crisis
Interestingly, the report was submitted in June 2013, and later that year, the Church began publishing its Gospel Topics Essays. These essays address some of the very issues highlighted in the report, such as:
DNA studies and the Book of Mormon
Polygamy
Race and the Priesthood
Translation of the Book of Abraham
While these essays represent a step toward transparency, the report’s “Insight and Strategy” section underscores that the Church’s historical narrative and factual history are often “highly differentiated.” To bridge this gap, the report recommends openly teaching Church history and even conceding uncertainty on unresolved issues—a significant departure from past approaches.
Faith Crisis Profiles
The report also includes personal stories of members who experienced faith crises. These narratives reveal the profound emotional, social, and spiritual toll that such crises can take. Members often feel betrayed, not only by the Church’s historical omissions but also by how their questions are dismissed or stigmatized by fellow members.
One quote from a survey respondent encapsulates this sense of betrayal: “I defended the Church to associates who brought up some historical issues. When I did my own research, I found they were true. My issue wasn’t that they were true but that my whole life I was never told about them… I felt betrayed by the Church.”
What Comes Next?
The report’s conclusion calls for bold action, emphasizing the need for transparency and a willingness to confront difficult truths. For an institution as deeply rooted in tradition as the LDS Church, this represents a significant challenge. Yet the stakes are high: failing to address these issues risks alienating future generations.
I’d love to hear your thoughts on this report and its implications. What stood out to you? How do you think the Church can better support members experiencing a faith crisis?
Share your insights in the comments below.
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