Famine in Zion
Chapter 5: Dwindling in Unbelief (part 2)
What follows in this chapter is a forecast—not a prophecy, but a reasoned projection—grounded in the warning signs explored in depth in Chapter 3. Whereas Chapter 3 outlined the general process of spiritual starvation, this chapter will examine the plausible outcomes that may be expected to emerge as a result of that condition. I will probably not live to witness the culmination of these trends, but I am persuaded that the groundwork is already being laid, as evidenced by the observable symptoms previously discussed. Unless meaningfully reversed, many of these outcomes could reach full expression by the eve of the 22nd century.
I have arranged the following scenarios in a likely chronological progression, from short-term consequences that may unfold within a generation, to long-term structural transformations that could reshape the Church’s identity entirely. These projections are shared not with fatalism, but with hope that identifying the trajectory may encourage reform. I invite the reader to receive what follows as a prayerfully offered warning, rooted in historical pattern and scriptural insight.
The Loss of Communal Scriptural Culture
Cf. Nehemiah 8:1-8; Hebrews 10:24-25; Mosiah 18:25; D&C 50:17-23
We could reasonably expect to see a complete privatization of gospel learning. Teaching and study would come to be seen primarily as personal responsibilities or optional devotions, rather than as sacred communal duties. The decline of a communal scriptural culture in favor of self-paced reading and sporadic, optional discussion would represent a shift in the practice of discipleship itself. If this trajectory is left unchecked, the long-term result would be a Church in which members are sacramentally bound but intellectually and doctrinally disconnected—each carrying the covenant individually, but no longer interpreting, remembering, or embodying it together. In such a climate, this loss of scriptural fluency would mark a generational unraveling of the faith’s foundation.
The Loss of Teaching as a Spiritual Gift
Cf. Jeremiah 3:15; Romans 12:6-7; 1 Corinthians 12:28; Moroni 10:9-10
We could reasonably expect to see teaching no longer recognized as a divinely endowed spiritual gift. Teaching within the Church would devolve into a logistical necessity assigned by rotation. Teaching is a sacred gift given by God for the edification of the Saints, contingent on faith, preparation, and alignment with the Spirit. In earlier periods of Church history, teaching was often viewed with deep reverence. The teacher was not simply a facilitator of conversation or an organizer of group dialogue, but a witness of doctrine, one whose calling was to illuminate gospel truth with clarity and conviction. In a climate of widespread scriptural illiteracy, that vision would fade. Over time, the Saints would begin to treat teaching as something anyone could do at any time, regardless of preparation, spiritual maturity, or doctrinal literacy.
Collapse of Ministerial Competency at the Local Level
Cf. Ezekiel 34:2-4; 1 Corinthians 14:6-9; Mosiah 26:1-6; D&C 42:14
We could reasonably expect to see a collapse of ministerial competency at the local level. This would occur as ecclesiastical leadership roles are increasingly filled by well-intentioned individuals who lack the doctrinal fluency, scriptural familiarity, and theological depth required to truly shepherd a covenant people. In such a scenario, Elders Quorum and Relief Society presidencies, Bishoprics, and even stake leadership would find themselves proficient in administration and enthusiastic in fellowship, but insufficiently grounded in scripture to offer real spiritual nourishment. In time, what would emerge are spiritually “orphaned” wards—congregations where few, if any, could confidently articulate doctrine, answer complex questions, or teach with the clarity and conviction that comes from immersion in God’s word.
Increased Dependency on Devotional Literature and Social Media
Cf. Isaiah 30:10-11; 2 Timothy 4:3-4
We could reasonably expect to see members experience a profound shift in the source and shape of their doctrinal engagement. The Standard Works would increasingly be supplemented, if not supplanted, by a steady diet of devotional literature and digital content. Scripture would not disappear outright, but it would lose its central authority in the lived religious experience of the Saints and be replaced by easily consumable materials designed more for emotional affirmation than for covenantal instruction.
We might expect to see Deseret Book bestsellers occupying prominent space within the doctrinal imagination of many Latter-day Saints, alongside the rise of LDS-themed social media influencers who wield considerable influence over the spiritual consumption habits of contemporary members. In essence, theological engagement would begin to be shaped less by sustained scriptural study and more by aesthetic appeal, viral relatability, and algorithmic reinforcement. As this shift deepens, spiritual reflection would essentially be reduced to soundbites and sentimentality, disconnected from the broader narrative and theological scaffolding of the Restoration. Over time, members may lose the ability to distinguish between inspired teachings and popular consensus.
Erosion of Scriptural Language
Cf. Jeremiah 23:36; Omni 1:17
We could reasonably expect to see an erosion of scriptural language in prayer, teaching, and testimony. This would unfold as a quiet transformation in the spiritual cadence and vocabulary of worship, leading over time to a less reverent and less covenantally attuned religious culture. As members become less familiar with the scriptures, the language of Zion would begin to fade from the collective lexicon. In its place would arise a mode of expression shaped more by contemporary speech patterns and popular devotionalism. Public prayers would start to sound more casual, sacrament talks would increasingly rely on conversational tone, and testimonies would shift toward emotive reflections. Over time, this linguistic drift would result in a degradation of the spiritual texture of worship—a sort of softening of spiritual edges. When this happens, even the sacred will begin to sound quite ordinary.
The Reduction of the Gospel
Cf. Matthew 23:27-28; 2 Nephi 28:5-9
We could reasonably expect to see a reduction of the gospel to a generic ethic of “niceness.” In such a context, the richness and demands of covenantal discipleship would be supplanted by a superficial emphasis on being agreeable, avoiding discomfort, and cultivating a conflict-averse spirituality. Love would be framed primarily as affirmation, and righteousness reimagined as inoffensiveness. In public discourse, the Savior’s teachings would be distilled into platitudes such as “be kind,” “don’t judge,” and “just love everyone”—all valid in context, but stripped of their doctrinal and prophetic weight. The more difficult and confrontational aspects of Christ’s ministry would be sidelined as exceptions, rationalized away as circumstantial, or ignored altogether. In time, doctrinal convictions would be seen as divisive, and even the call to repentance would be framed as “un-Christlike.” This deformation of the gospel would not only affect how members behave but also how they perceive righteousness itself. The bar of discipleship would lower from covenantal faithfulness to social harmony.
Scripture as Symbol, Not Substance
Cf. Ezekiel 33:31-32; John 5:39-40
We could reasonably expect to see a gradual transformation of scripture into a largely symbolic artifact. In such a condition, the scriptures may continue to be revered in form but neglected in function. They would be treated more as tokens of religious identity than as the living word of God. A key indicator of this shift would be the increasing reliance on out-of-context quotations and topical discussions in place of sustained scriptural study. As a result, scriptural phrases would become spiritually decorative, essentially used to endorse a mood or sentiment rather than to anchor teaching in revealed truth. In such a scenario, the tragedy is not that the scriptures are rejected, but that they are no longer needed.
Decreased Scriptural Echo in Blessings
Cf. Deuteronomy 6:6-9; Matthew 6:7; 2 Nephi 4:15-16
We could reasonably expect to see revelatory experiences such as priesthood and patriarchal blessings gradually take on a more generic and therapeutic tone, reflecting the broader spiritual malnourishment of the community. In a culture where scripture is no longer a shared vernacular, even those called to sacred office may unintentionally begin to rely more heavily on generalized spiritual language than on revelatory symbolism grounded in scripture. This, of course, runs the risk of blessings becoming inspirational rather than instructional. The result is not false prophecy, but dulled prophecy—still sacred, but no longer sharp. Ultimately, if blessings lose their rootedness in scripture, they will lose their power to connect the Saints to God’s covenantal work throughout history, including their place within the unfolding redemptive story that began with Israel and culminates in Christ.
The Diminishment of the Sacrament as Covenant Renewal
Cf. Isaiah 29:13; Hosea 6:6
We could reasonably expect to see a diminishment of the sacrament as a covenantal ordinance. Over time, this sacred rite would be increasingly reduced to a symbolic gesture of inclusion or emotional uplift, rather than understood as a deliberate and recurring renewal of specific scriptural covenants. Without a grounding in the doctrinal texts that define the ordinance, members may begin to speak of the sacrament in increasingly vague or therapeutic terms, such as a time to “recharge,” “feel peace,” or “reset for the week.” As this shift deepens, the language surrounding the sacrament would also degrade, losing its scriptural clarity. Testimonies and talks would begin to describe the sacrament less in terms of baptismal renewal or covenantal alignment, and more in terms of subjective experience of “feeling loved” or “feeling clean.” Members would still gather, prayers would still be spoken, and emblems still passed, but the spiritual contract(s) being enacted would no longer be recognized or internalized.
Increasing Membership, Decreasing Discipleship
Cf. Matthew 7:21-23; Luke 14:25-27
We could reasonably expect to see the emergence of a statistical paradox—the appearance of institutional strength measured by membership growth, even as actual discipleship deteriorates. In this scenario, the Church may continue to report significant increases in membership due to demographic and geographic factors, while simultaneously experiencing declining activity rates and general engagement across large swaths of the global body.
Several trends could contribute to this. First, birth rates among multigenerational Latter-day Saint families—particularly outside Western industrialized nations—will continue to generate natural growth in raw membership numbers. Second, the global expansion of the Church, particularly in parts of Africa, Southeast Asia, and Latin America, is likely to yield steady increases in conversions, bolstered by localized enthusiasm and missionary efforts. Third, institutional reporting structures that emphasize baptisms and membership records, rather than ongoing faithfulness and retention, will further reinforce a narrative of global vitality.
However, these numbers would obscure a much different spiritual reality. If scriptural literacy continues to decline within both the missionary force and the general membership, the result would be a growing body of baptized individuals who lack the doctrinal grounding necessary for enduring discipleship. By the mid- to late-21st century, the Church could well surpass 30 million members on paper, yet have fewer than 3 to 5 million actively participating worldwide—and potentially only 1 to 2 million who could reasonably demonstrate scriptural fluency. This would produce what may be termed a “Potemkin Church” effect—a spiritual institution that appears robust when measured externally, but in reality suffers from internal fragility, marked by diminishing gospel comprehension and shallow doctrinal commitment.
I believe this item, more than any other on the list, will prove to be the most lasting and catastrophic consequence for the Church.
An Age Inversion in Disaffiliation
Cf. Amos 8:11-12; John 6:66; Alma 4:8-11
We could reasonably expect to see a marked increase in disaffiliation among members in their 40s, 50s, and 60s, those who, in previous generations, would have been considered the stabilizing core of the Church. While much attention is currently given to youth and young adult inactivity, a more sobering trend may lie ahead—the gradual erosion of commitment among older, lifelong Latter-day Saints, many of whom may have remained active for decades more out of habit, culture, or expectation than true conversion or conviction.
This shift could be described as an “age inversion” in Church vitality. We could see some wards and branches led by a handful of earnest youth and young adults, while middle-aged members quietly disengage. For many in this demographic, disillusionment would be the driving force. After years, perhaps decades, of Church service, they may find themselves increasingly spiritually hungry, yet unsure why. Having been raised on sentiment and institutional loyalty rather than deep scriptural roots, they may feel as those who “have sown much, and bring in little” (Haggai 1:6). As trials accumulate or life slows down, these members may realize their spiritual foundation was more social than covenantal. Without rootedness in scripture, they begin to “wither” in the heat of adversity, as Christ warned in the parable of the sower (Matthew 13:5–6).
In practical terms, the consequences for this would be severe. A collapse of leadership depth would emerge. In many wards, the traditional reservoir of capable, mature priesthood holders and seasoned Relief Society leaders may vanish. Returned missionaries in their twenties may find themselves carrying the burdens of Elders Quorum presidencies or teaching gospel doctrine alone, as the generational structure inverts.
Some youth may, paradoxically, rise as spiritual dissenters from this lukewarm culture, seeking depth their parents never found. But broadly, this scenario anticipates a future in which Church activity skews younger in isolated pockets, while the once-reliable middle-aged base retreats into cultural identification without covenantal engagement. As Paul warned of the last days, there will be those who “have a form of godliness, but deny the power thereof” (2 Timothy 3:5). And as Moroni lamented, churches built up by pride in the latter days would be “polluted” and would deny the gifts of God (Mormon 8:36–39).
Loss of Symbolic Literacy
Cf. Isaiah 1:11-15; Romans 2:28-29; Alma 13:16
We could reasonably expect to see an erosion of symbolic literacy among the Saints. In such a scenario, members of the Church of Jesus Christ of Latter-day Saints would increasingly participate in sacred ordinances without the necessary framework to understand their covenantal origins or symbolic intent. Members may still participate in ordinances, but without recognizing them as part of a divinely revealed structure rooted in sacred texts. In this diminished condition, sacred symbols risk becoming cultural artifacts—respected perhaps, but no longer deeply understood. This phenomenon is already evident in our sacred temple signs, which were once presented alongside the signs of the penalties, now omitted from the endowment ceremony. Those who have received their endowments after 1990 are likely to view these signs as merely mysterious hand gestures, unaware of their deeper historical context and meaning.
As symbolic illiteracy deepens, confusion and/or indifference would arise. Ordinances could be seen as arbitrary, outdated, or even burdensome, stripped of their revelatory function and reduced to institutional markers. The ultimate consequence of this loss would be a crisis of theological identity. A covenant people who cannot read the symbols of their own faith become removed from their historical and doctrinal roots.
Fragmentation of Scriptural Interpretation
Cf. Isaiah 28:13; 2 Peter 1:20-21; 2 Nephi 25:4
We could reasonably expect to see a fragmentation of scriptural interpretation across the body of the Church. Without a shared foundation of literacy in the Standard Works, scripture would increasingly be interpreted through individualized and relativistic lenses, giving rise to what might be termed interpretive pluralism or devotional subjectivism. The once-common language of covenantal exegesis and prophetic context would gradually dissolve into a mixture of personal impressions and isolated readings. This would probably be done in the name of “likening scripture,” but the disintegration of interpretive unity would start to produce alarming recurrences of phrases like “that scripture means something different to everyone” or “that’s just how I feel when I read this section.” This interpretive drift would open the door to competing intra-church spiritualities, where individuals or even wards adopt subtly divergent theological emphases, moral outlooks, or eschatological assumptions. Scripture would become less a unifying voice and more a customizable resource.
The Rise of Tribalism Within the Church
Cf. Jeremiah 23:1-2; Helaman 3:33-34
We could reasonably expect to see a steady rise of tribalism within the Church through its internal fragmentation. In such a climate, members would remain institutionally affiliated while becoming increasingly doctrinally divergent, socially fragmented, and spiritually detached from the unifying canon of the Standard Works. This fragmentation would likely manifest in two broad directions. On one side, members may turn to alternative spiritual authorities—political ideologies, charismatic social media influencers, or culturally dominant narratives—to make sense of moral, social, and doctrinal questions. On the other side, members may drift toward what might be called parallel spiritual subcultures, loosely affiliated groups within the Church that reimagine what it means to be a Latter-day Saint. Though these groups may coexist within the same wards or stakes, they would increasingly operate with distinct spiritual grammars—their own vocabularies, social norms, and theological priorities. What would result is ecclesial dissonance—a Church that remains structurally unified while becoming theologically incoherent. Without scripture at the center, the Restoration risks becoming a contested platform for competing visions, rather than a revealed path toward Zion. Zion, after all, is defined not merely by institutional affiliation, but by being of one heart and one mind (Moses 7:18).
Muting of Prophetic Tension
Cf. Jeremiah 6:10; Matthew 23:23
We could reasonably expect to see a muting of prophetic tension within the collective imagination of the Saints. That is, the scriptural function of prophets as divine disruptors, moral agitators, and covenant enforcers would be gradually replaced by a far more comfortable and palatable model—the prophet as motivational speaker, institutional caretaker, or cultural ambassador. In such a model, prophets would be seen less as seers and revelators, and more as inspirational figures whose primary task is to uplift, reassure, and manage public perception. Calls to repentance may be received as discouraging or even unkind. Warnings may be dismissed as outdated or overly negative. And prophetic authority may be subconsciously evaluated according to how agreeable or affirming its messages feel.
A For-Profit Spiritual Industry of “LDS-Adjacent” Voices
Cf. 2 Nephi 28:12-14; D&C 10:56
We could reasonably expect to see the rise of a for-profit spiritual industry populated by LDS-adjacent voices. In the absence of doctrinal clarity and deep engagement with the Standard Works, members would increasingly turn to influencers, authors, podcasters, therapists, and content creators as primary sources of spiritual nourishment, emotional guidance, and theological interpretation. Over time, they may function as a kind of “soft clergy,” individuals whose teachings are more widely shared, more attentively followed, and more deeply internalized than those found in official Church curriculum or General Conference addresses. Workshops, online courses, curated devotionals, and subscription-based coaching models would become normalized. While these platforms would probably avoid overt contradiction of Church teachings, they would often reframe, dilute, or sideline core doctrines through omission, reinterpretation, or selective emphasis. The long-term result would be a Church in which members appear active but are, in reality, being discipled by media ecosystems rather than by scripture or prophetic teaching. At some point within this shift, the Restoration itself risks being recast as just another lifestyle brand among many.
Rise of Post-Ordinance Church Participation Models
Cf. Luke 6:46; 2 Timothy 3:5; D&C 112:24-26
We could reasonably expect to see future generations of Latter-day Saints adopting frameworks of Church participation in which sacred ordinances such as baptism, endowment, and sealing are retained as symbolic milestones or cultural rites of passage, but are no longer understood or lived out as binding, ongoing covenants requiring active discipleship within the body of Christ. This shift would give rise to a growing subset of individuals who receive saving ordinances—perhaps for familial or social reasons—but subsequently choose to live entirely outside the ecclesiastical and communal life of the Church. This trend may also be reflected in the evolution of temple presentation itself, where periodic adjustments to language and form risk being interpreted by members as a progressive dilution of covenantal seriousness. In such a context, the endowment could be perceived more as a meditative experience or symbolic empowerment than a rigorous initiation into priesthood responsibilities and divine law.
Temple Decline and Vacant Temple Buildings
Cf. Jeremiah 7:3-4, 9-11; Matthew 23:37-38
We could reasonably expect to see the decline of temple attendance and the underutilization of sacred temple spaces. It would not be surprising to see a temple district encompassing tens of thousands of nominal members, yet only a few hundred recommend holders actively engaged in temple worship. Temples once filled with daily endowment sessions and youth proxy baptisms may be reduced to operating just a few days per week—or, in some districts, only a few days per month. Small temples in formerly robust stakes might find themselves nearly empty for long stretches of time. In developing areas where growth has slowed or plateaued, temples might stand as monuments of past momentum, visited only by traveling Church leaders, youth conferences, or the rare tour group. A temple can only thrive among a people who understand and prioritize the doctrines the temple enshrines—covenants, atonement, proxy redemption, eternal sealing, and divine priesthood order. Each of these core truths is richly taught in scripture. When scriptural knowledge diminishes, so too does temple literacy. Members may continue to attend out of habit or expectation, but if the ritual is divorced from its revelatory roots, the experience becomes shallow.
Artificial Prophets and Algorithmic Revelation
Cf. Isaiah 29:13; Matthew 24:24; 2 Timothy 3:7; Moses 5:13
We could reasonably expect to see the emergence of AI-driven algorithmic systems that function as quasi-authoritative sources of doctrinal insight among members of the Church. This crisis would not stem from malicious intent, but from technological convenience. Large language models could be trained on the full corpus of the Standard Works, every General Conference address ever delivered, Church manuals, scholarly commentary, and even the stylistic cadence of prophets both ancient and modern. These systems would be capable of producing instantaneous responses to complex theological questions, offering synthesized doctrinal explanations, and generating tailored spiritual reflections. For members lacking a firm foundation in scripture, such tools would appear more reliable, consistent, or “spiritually clear” than human teachers, whose instruction inevitably varies in tone, preparation, and interpretive depth. Revelation would no longer be sought through divine mediation and covenantal stewardship, but through data synthesis divorced from spiritual authority and accountability. The prophetic mantle would not be explicitly denied, but subtly eclipsed—supplanted by a more responsive, personalized, and intellectually gratifying rival.
Increased Revelation That Is Not Canonized
Cf. Jacob 4:14; 2 Nephi 28:29-30
We could reasonably expect to see the expansion of a body of non-canonized revelation that function practically as scripture in the devotional and doctrinal life of members. In such a scenario, the Church—responding to widespread spiritual disorientation and doctrinal drift—would increasingly issue prophetic guidance in the form of general epistles, apostolic declarations, conference talks with elevated doctrinal weight, or presidency-authored clarifications. Like The Family: A Proclamation to the World or the Bicentennial Proclamation on the Restoration, these texts would be received and treated as authoritative, often quoted in lessons and referenced in policy, despite lacking the formal status of canon.
This development would arise, in part, from the institutional Church’s increasing hesitancy to canonize new material, an understandable response to its global diversity and heightened sensitivities surrounding doctrinal rigidity. However, this caution would inadvertently blur the boundary between prophetic counsel and revealed doctrine. As a result, interpretive unity risks fragmentation. Some members may come to anchor their doctrinal worldview almost exclusively in recent statements or initiatives, while others may question their permanence or revelatory status, particularly when such language appears policy-oriented or temporally constrained. Over time, this tension could erode confidence in what “counts” as doctrine, introducing ambiguity into the theological core of the Church and destabilizing doctrinal coherence.
Loss of Prophetic Vision
Cf. Lamentations 2:9; Micah 3:6-7; Mosiah 1:5; D&C 1:14
We could reasonably expect to see the gradual loss of prophetic vision. This is not to say there will be a cessation of prophetic leadership, but a profound diminishment in the Church’s collective understanding of what prophetic communion with God entails. Over time, this would not only dilute the doctrinal framework that sustains prophetic authority, but also sever the Church from the essence of the Restoration itself. Members may come to see modern revelation as administrative guidance rather than divine communion. The prophetic office may still be respected institutionally, but its charismatic and revelatory character could fade from memory or be reinterpreted through reductionist assumptions. Instead of expecting living prophets to literally converse with God, future generations may come to believe that such communion is figurative, mystical, or metaphorical, such as impressions through prayer rather than a face-to-face encounter. This theological drift would effectively transform the prophet from a seer and revelator into a spiritual administrator, trusted for his wisdom but no longer expected to speak with divine voice.
Diminished Capacity for Zion Building
Cf. Matthew 24:10-12; Galatians 5:15; 2 Nephi 1:21; D&C 38:27
We could reasonably expect to see a diminished capacity for Zion-building within the Church. The concept of Zion would gradually devolve into a vague ideal—community harmony, moral uplift, or cultural cohesion—untethered from its covenantal demands and eschatological trajectory. In such a context, members would increasingly conflate Zion-building with sociological community-building—the promotion of kindness, inclusivity, and emotional wellness. The term Zion would likely persist in Church discourse, but its scriptural depth and prophetic urgency could be reduced to metaphor, divorced from the concrete, covenantal vision revealed through modern prophets and canonized texts. In this way, the theological richness of Zion risks being supplanted by cultural sentimentality.
This confusion may be further compounded by the enduring ambiguity surrounding the Independence, Missouri temple lot, a site identified by revelation as the center place of the New Jerusalem (D&C 57:1–3). In the absence of visible progress toward its acquisition or development, future generations may quietly relinquish belief in its literal fulfillment, reinterpreting such prophecies as symbolic, deferred, or obsolete. Conversely, should the Church acquire the temple lot or incorporate the existing Community of Christ temple into Latter-day Saint temple worship, such an act could catalyze doctrinal renewal and reawaken the collective imagination surrounding Zion’s fulfillment.
But without that renewed vision, and without the scriptural literacy required to sustain it, Zion risks becoming a relic of Restoration rhetoric rather than an anticipatory project of a covenant people. The Saints cannot build what they no longer recognize, and they cannot recognize what they no longer read.
Remnant Zion or Institutional Rebranding
Cf. 1 Nephi 14:10-14; Revelation 2:4-5
We could reasonably expect to see the Church of Jesus Christ of Latter-day Saints facing an existential crossroads—one that demands either a covenantal resurgence among a scripturally literate remnant or a gradual transition into institutional rebranding that preserves outward form while diluting inner function.
The first path envisions a smaller yet spiritually vigorous body of Saints—individuals who maintain fidelity to the covenants, doctrines, and mission of the Restoration. This remnant, though perhaps numerically modest, would remain doctrinally anchored, scripturally fluent, and prophetically aligned. It would preserve the vision of Zion as a covenant-based society prepared to receive the Lord at his coming. In such a scenario, institutional structures would endure, but the true spiritual vitality would emerge from a consecrated core of disciples who have not forgotten the divine mandate to gather Israel, build Zion, and prepare the earth for millennial transformation.
The second and far more probable path is one of institutional rebranding. In this trajectory, the Church may continue to grow numerically and expand globally, but its emphasis would gradually shift toward community cohesion, interfaith engagement, and humanitarian outreach, often at the expense of covenantal distinctiveness. Doctrinal instruction would become increasingly generalized, prophetic expectation would be softened, and uniquely Restorationist claims would be downplayed in favor of broader, more socially palatable religious values. The result would be a religious institution that is outwardly indistinguishable from many other Christian denominations.
Selective Persecution of Scripturally Literate Saints
Cf. Jeremiah 6:16-17; Matthew 23:29-31; Helaman 3:33-34; 3 Nephi 6:14-15
We could reasonably expect to see a selective persecution of scripturally faithful Saints via social, cultural, and intra-ecclesiastical marginalization. As scriptural engagement declines and doctrinal conviction is increasingly viewed as socially or emotionally abrasive, those who continue to anchor their discipleship in scripture and covenant would find themselves viewed not as exemplary, but as disruptive. Such individuals would not likely be excommunicated or officially condemned. Rather, they would be dismissed through soft exclusion—removed from teaching callings for being “too intense,” passed over in councils for being “out of step,” or gently rebuked for lacking so-called orthodoxy. Their public loyalty to the Standard Works, particularly when it challenges cultural accommodation or doctrinal relativism, will be interpreted as rigidity, pride, or even dissent.
This trend would probably extend beyond ecclesiastical circles. Those who remain openly aligned with the scriptures may also face legal or professional consequences, especially in regions where freedom of belief is subordinated to ideological conformity. Thus, persecution in the last days may take the quieter form of exclusion, isolation, and dismissal of the faithful as socially unfit or spiritually obsolete.
Ideological Schism Without Organizational Split
Cf. Galatians 1:6-9; 4 Nephi 1:24-26
We could reasonably expect to see a growing internal polarization resembling a schism without resulting in an actual organizational split. In such a scenario, the structural integrity of the Church would remain outwardly intact, but its doctrinal cohesion would begin to fracture along ideological lines. While emerging groups would remain institutionally loyal, their underlying assumptions about the nature of the gospel, the purpose of the Church, and the role of prophetic authority would begin to diverge in increasingly incompatible ways. What would emerge is a geographic and cultural patchwork—regions where gospel instruction retains doctrinal depth and clarity coexisting with areas where lessons become functionally doctrineless. A single ward may persist in form and governance, but it would increasingly house multiple theologies—distinct, and in some cases, mutually unintelligible. Over time, this divergence would erode mutual understanding to such a degree that Saints lose the ability to speak the same spiritual language, even while remaining under the same institutional roof.
The Largest Church Split Since the RLDS Tradition
Cf. Hosea 4:6; 2 Thessalonians 2:3; 3 Nephi 6:14-15
We could reasonably expect to see the largest ecclesiastical rupture within the Church of Jesus Christ of Latter-day Saints since the schism that followed the death of Joseph Smith in 1844. While contemporary members may find such a possibility unthinkable, historical and doctrinal patterns suggest that sustained erosion of scriptural engagement can and does eventually precipitate institutional fragmentation. When scriptural norms are displaced by culturally adaptive teachings, devotional rhetoric, or therapeutic theology, a vacuum emerges—one that invites conflicting worldviews to arise and take root within the same ecclesial structure. Over time, without a clear scriptural anchor, what counts as “doctrine” becomes entirely relative, and members increasingly define orthodoxy by consensus or culture. Such a condition is structurally unsustainable.
Should this trajectory continue, the possibility of a formal rupture within the institutional Church becomes increasingly likely. Although such a fracture would certainly not require an internal leadership crisis, it would almost certainly be exacerbated by the public excommunication or defection of one or more high-ranking General Authorities. Historically, such events were not uncommon. Between 1838 and 1905, apostles were excommunicated or removed with some regularity, with the longest interval between such incidents being only 24 years. Another excommunication occurred in 1943. Since then, no apostle has been excommunicated, marking an unprecedented 80+ year gap—a full three generations. While this might be interpreted as a sign of sustained leadership unity and fidelity, it also means that the modern Church is profoundly unaccustomed to institutional dissent at the highest levels. The excommunication of an apostle today, particularly on charges of apostasy or doctrinal divergence, would likely spark unprecedented polarization. Given the Church’s global scale, the instantaneous spread of information, and a membership base increasingly divided along cultural and ideological lines, such an event would not only dominate public discourse but could become the symbolic catalyst for a broader schism.
