By Matt Underwood The Pentagon’s recent reclassification of Mormons, moving them from a “not Christian” category to “not-not Christian,” has stirred quite a bit of conversation, and frankly, a fair amount of amusement. It seems like an official acknowledgment that the lines between religious denominations, especially in the eyes of certain political factions, are incredibly blurry and often determined more by allegiance than by doctrine.
This move by the Pentagon, which is essentially deciding who is and isn’t sufficiently Christian, raises a significant question: why is a government agency involved in defining or categorizing religions in the first place? It feels a bit like our tax dollars are being spent on an unofficial religious census, trying to figure out who’s a “big enough fan of the Bible.”
For many within the evangelical church, particularly those leaning towards MAGA ideology, Mormons have long been considered heretics, or as one perspective put it, like they’re peddling “Christian fan fiction.” This viewpoint often lumps them in with groups like Jehovah’s Witnesses and Scientologists, as sects that diverge significantly from mainstream Christian theology.
However, the Pentagon’s nuanced “not-not Christian” designation is seen as almost hilariously inadequate by some, including actual pastors. This suggests a disconnect between governmental administrative categories and the deeply held theological beliefs, or indeed disbeliefs, that many hold.
It’s striking how often the discussion circles back to a perceived exclusivity within MAGA evangelical circles. The question is posed: where are the white Christian nationalist homeless shelters or food pantries for the poor? This implies that the core teachings of Jesus, like loving one’s neighbor and understanding the struggles of the wealthy, might be somewhat sidelined by this particular brand of evangelicalism.
The idea that Mormons might have voted for this reclassification, perhaps seeing it as a step back into the “club,” is a cynical take, but it highlights a perceived transactional nature in political alliances. It’s suggested that their financial standing might play a role in this shift.
Interestingly, the perspective from within the Catholic faith often mirrors the feelings some have towards evangelicals. The core observation is that MAGA doesn’t tend to recognize any denomination beyond their very specific sect of Baptist as truly Christian. This means that Catholics, mainline Protestants, and indeed Mormons, all risk being targeted by this exclusive ideology, even if they still find themselves supporting it.
The sentiment is that if hatred of others is seen as divinely ordained, then the specific church one attends becomes less relevant. This leads to the broader assertion that Republicans are engaged in a systematic reclassification of not just religions, but of institutions and diverse groups across America. The accusation is that GOP leaders are aiming to transform the nation into a “hate-filled/racist dictatorship.”
This broad-brush condemnation paints Republicans as actively despising Black people, Hispanics, the LGBTQ+ community, immigrants, Muslims, Asians, Mormons, Buddhists, democracy, government, and truth itself. The goal, according to this view, is an accelerating path towards authoritarian rule, with a limited window of time to either slow it down through midterms or stop it entirely in presidential elections, leading to a looming societal and economic collapse due to instability.
From another angle, some argue that Mormons are just as “bigoted, silly and weird” as evangelicals. However, the argument then shifts to the principle of religious freedom. In a country that allows for diverse religious practices, all groups should be recognized within institutions like the military, regardless of how peculiar their beliefs might seem. This perspective even goes so far as to suggest that belief in a higher power beyond childhood is intellectually questionable and perhaps even a mental disorder, especially when it translates into attempts to control others.
The notion that being “Christian” might equate to being “cruel, delusional, bigoted, judgmental, self-righteous asshats” is a stark criticism, yet it leads back to the idea that Mormons, by this definition, are indeed Christian. The irony of evangelicals labeling other Christians as heretics is not lost on many, with a pointed observation that they often don’t even consider Catholics to be Christian.
A common thread is the assertion that Trump and MAGA, fundamentally, are not and never have been true Christians. This isn’t just a MAGA evangelical problem; the widespread view from many mainline churches, including Catholic and Protestant denominations, is that Mormon theology is heretical due to its significant departure from established Christian beliefs, such as the rejection of the Nicene Creed.
However, the article acknowledges that Mormons do believe in Jesus Christ as the Son of God and Savior, which, by the definition of “Christ-follower,” could still qualify them as Christian. The key differentiator remains the concept of heresy – a departure from established standards. The humor in this situation is likened to children arguing about whose imaginary friend is more real, or whose version of Santa Claus is authentic.
There’s a sense that Mormons are learning a hard lesson about aligning themselves politically with evangelicals, especially when they’ve empowered them. The belief in post-Jesus prophets by Mormons leads to speculation about why they weren’t initially classified with Muslims, and how intelligence agencies might view such shifts.
The question of how other groups, like Jews, are categorized is also raised, suggesting a domino effect of religious classification. The point about evangelicals viewing Catholics as heretics, even if not openly discussed, is reiterated, underscoring a pattern of internal Christian judgment.
The observation that Utah, a heavily Mormon state, continues to vote Republican is noted, with a hint that perhaps they’ll eventually see the consequences of their political alignment. Conversely, the fact that Mormons are “very very conservative and support Trump” is presented as a reason for their current situation, even if they aren’t fully MAGA.
Some view evangelical Christians themselves as the true heretics, tracing this back to the 1980s and the “prosperity doctrine,” which they associate with greed. A personal account from someone raised in a far-right church details specific reasons why Mormons were deemed not Christian, including doctrinal differences like rejecting the Nicene Creed, and historical claims about Joseph Smith.
The pastor’s explanation, emphasizing that Jesus wouldn’t have ministered to people in the Americas, and the subsequent discussions about where he *would* have gone first (England, Norway, Germany), highlight a nationalistic and ethnocentric interpretation of religious history.
The idea of a “double negative” in the classification, “not-not Christian,” is criticized as awkward phrasing. The core issue, according to this view, is that MAGA evangelicals deem anyone outside their group as a heretic, and that they will eventually turn on each other.
The assertion that MAGA evangelicals themselves are not Christian is a strong one, suggesting that both they and Mormons are heretical. The call for Mormons to align with Catholics in the “evangelical ‘You’re next on the chopping block'” lobby implies a survival strategy against a common, hostile ideology.
A lifelong Mormon expresses little surprise, noting that evangelicals have historically ostracized them. The comment “Serves Lee right for bowing to Trump” suggests a consequence for political affiliation.
The fear that “Christians are terrifying” is voiced, linking the “goofy shit” of these religious classifications to a desire to torment minorities. The humor, again, is in the idea of evangelicals not being Christian themselves, and the potential for a “Holy War” between these two groups.
A former independent Baptist recalls being taught that anyone outside their faith was a fraud, with only certain denominations having a slim chance of salvation. Catholics, Mormons, JWs, and the Amish were explicitly considered not Christian. The material from “Focus on the Family” is cited as evidence of what Christian nationalists truly believe, with ex-evangelicals confirming these suspicions.
There’s a blunt statement that both the LDS Church and JW have “earned this” label, not as religious people but as “cultists” who are “actively damaging to society.” The idea that these efforts could be directed towards more “collectively productive” goals is a common refrain.
The juxtaposition of conservative calls for a massive defense budget against the Pentagon’s religious classifications is seen as ironic. The notion that the Pentagon is trying to “get to the bottom of it” regarding Mormons’ Christian status is met with skepticism.
A more charitable observation is made that Mormons might actually follow Jesus’s message better than evangelicals. The suggestion of settling religious disputes through a “cage match on the White House lawn” underscores the absurdity of the situation.
Finally, an atheist perspective finds the whole affair “very interesting,” highlighting the broader societal implications of these religious and political intersections. The question of whether MAGA is purely Evangelical Protestant is posed, indicating a desire for clarity in these often conflated identities.