A Comprehensive Examination from a Traditional Christian Perspective

Introduction

The Church of Jesus Christ of Latter-day Saints (LDS Church), commonly known as the Mormon Church, operates one of the most recognizable and prolific missionary programs in the modern religious world. With over 74,000 full-time missionaries and 31,000 service missionaries serving worldwide as of 2024, the LDS missionary system represents a significant cultural and religious phenomenon that warrants careful examination. This report provides a comprehensive analysis of the Mormon missionary experience, examining its training systems, comparing it to evangelical Christian missions, exploring participation rates and social pressures, documenting post-mission experiences, and investigating the theological foundations that undergird this practice. Throughout this examination, we will maintain both scholarly rigor and pastoral sensitivity, acknowledging the sincere faith of Latter-day Saints while offering biblical analysis from an orthodox Christian perspective.

Understanding the Mormon missionary experience is particularly relevant for Christians engaged in apologetics and evangelism, as missionaries from the LDS Church actively proselytize in communities worldwide, often targeting individuals already affiliated with Christian churches. By understanding what Mormon missionaries believe, how they are trained, and what pressures they face, Christians can better engage these earnest young people with the historic gospel of Jesus Christ.

Training and Preparation of Mormon Missionaries

The training of LDS missionaries is a structured and intensive process that begins long before a young person enters the Missionary Training Center (MTC). From childhood, Latter-day Saints are immersed in religious education through weekly Primary classes, seminary programs during high school, and consistent family scripture study. However, the formal missionary training period is remarkably brief compared to what most evangelical organizations require.

“Missionaries who will not be learning a language in order to serve their missions spend three weeks at an MTC where they practice using proselytizing materials, learn expected conduct, and study the scriptures. Missionaries bound for foreign-language missions spend six to nine weeks at an MTC, depending on the language to be learned.”

— Wikipedia, “Mormon Missionary” (https://en.wikipedia.org/wiki/Mormon_missionary)

The LDS Church operates 11 Missionary Training Centers worldwide, with the largest facility located in Provo, Utah, adjacent to Brigham Young University. These MTCs teach more than 50 languages, with instructors who are either native speakers or have become fluent through their own missionary service. The training curriculum includes:

• Daily practice teaching situations and role-playing exercises.
• Intensive gospel classroom instruction from former missionaries.
• Weekly devotional addresses from Church leaders and MTC staff.
• Study of the standard missionary curriculum, “Preach My Gospel.”
• Cultural training for those serving in foreign countries.

“Missionaries generally arrive at an MTC with a foundation of religious knowledge gained from years of instruction at home and church. Many Latter-day Saint families study the Bible and other books of scripture together daily. Many youth also attend weekly high school and college religion courses the Church offers.”

— Church Newsroom, “Missionary Training Centers” (https://newsroom.churchofjesuschrist.org/topic/missionary-training-centers)

The primary training manual, “Preach My Gospel: A Guide to Sharing the Gospel of Jesus Christ,” replaced the former “missionary discussions” in 2004. This manual emphasizes “teaching by the Spirit” and gives missionaries more flexibility in adapting their presentations to individual investigators. From an evangelical perspective, this is significant because it means missionaries are trained to rely heavily on spiritual feelings and personal testimony rather than systematic doctrinal instruction.

A critical observation from Christian apologetics ministries is that the brevity of MTC training means missionaries often enter the field with limited theological depth. As one ministry organization noted:

“Mormon missionaries are instructed that their goal is not to teach comprehensive doctrine but to secure baptismal commitments quickly. As Howard W. Hunter, the 14th President of the Mormon Church, stated: ‘Missionaries don’t teach the gospel; they cry repentance and instill in the people enough faith to have the desire to be baptized.'”

— Mormonism Research Ministry (https://mrm.org/mormon-missionaries-do-not-teach-the-gospel)

Comparing Mormon Missions to Evangelical Missions

The differences between LDS missionary service and evangelical Christian missions are substantial, spanning duration, training intensity, theological preparation, and missionary support structures.

Duration of Service

Mormon missionaries serve for fixed, predetermined terms: most young men serve for 24 months (two years), while young women serve for 18 months. This standardized duration contrasts sharply with evangelical missionary service, which tends to be far more varied and typically much longer.

According to the ReMAP II survey conducted by the World Evangelical Alliance, career missionaries from the United States who left the field in 2001-2002 had served an average of 12 years. Missionaries from “high-retaining” evangelical agencies averaged 15.5 years of service, while those from lower-retaining agencies still averaged 7.9 years. Some missiological studies suggest that missionaries typically reach their season of greatest fruitfulness around the seven-year mark—well beyond the maximum LDS missionary term.

Evangelical mission organizations offer a range of service options: short-term trips (1-2 weeks), mid-term assignments (1-2 years), and long-term or career missions (5+ years to lifetime). Organizations like TEAM, ABWE, Serge, and the International Mission Board of the Southern Baptist Convention typically encourage long-term commitment, understanding that language acquisition, cultural adaptation, and relationship-building require years of investment.

Training and Theological Preparation

The contrast in training is equally striking. While LDS missionaries spend 3-9 weeks at the MTC, evangelical missionaries typically undergo extensive preparation:

• Bible college or seminary education (3-4 years)
• Cross-cultural training programs (weeks to months)
• Language school immersion (often 1-2 years for fluency)
• Internships and apprenticeships under experienced missionaries
• Extensive support-raising period (often 1-2 years)

“The primary purpose of Christian missionaries is to spread the gospel message and Jesus’ teachings. They aim to bring people to faith, inviting them into a personal relationship with God and the salvation offered through Christ… Missionaries seek to make disciples by helping individuals deepen their faith and grow in their understanding of Christian beliefs and values.”

— Jesus Film Project (https://www.jesusfilm.org/blog/what-do-christian-missionaries-do/)

Financial Support and Age Demographics

LDS missionaries are required to fund their own missions, with families typically contributing approximately $400 per month (in the United States) to a general missionary fund. Missionaries do not receive any salary. This self-funded model places significant financial responsibility on young people and their families—a burden that spans 18 to 24 months and can total $7,200 to $9,600 per missionary. Given the LDS Church’s enormous financial reserves—estimated by investigative reports to exceed $100 billion in investment holdings alone, with additional billions in real estate, business ventures, and tithing revenue—this policy raises questions about institutional priorities. The Church could readily subsidize or fully fund missionary service from existing resources already contributed through member tithing, yet the financial burden remains squarely on families, many of whom are young couples with limited income or single-parent households making considerable sacrifices to send their children into the field.

Evangelical missionaries, by contrast, typically raise support from churches, individuals, and mission organizations. While this process can be lengthy, it creates accountability networks and prayer support that extend throughout the missionary’s career. The support-raising process itself becomes a form of ministry training, teaching missionaries to communicate their calling and trust God for provision. Importantly, evangelical sending agencies do not sit on vast institutional wealth while requiring self-funding from their missionaries.

Perhaps most significantly, LDS missionaries are almost exclusively young people (ages 18-25), while evangelical missionaries span all age ranges, with many career missionaries serving into their 60s and 70s. This maturity brings life experience, theological depth, and relational wisdom that younger missionaries simply cannot possess.

Participation Rates Among Young Mormons

Understanding participation rates in LDS missionary service requires examining both the official encouragement from Church leadership and the actual demographic data.

“In 2007, approximately 30% of all 19-year-old Latter-day Saint men became missionaries. From Latter-day Saint families that are active in the church, approximately 80–90% of 19-year-old men serve a mission.”

— Wikipedia, “Mormon Missionary” (https://en.wikipedia.org/wiki/Mormon_missionary)

These statistics reveal an important distinction: while missionary service is technically voluntary, the participation rate among active Mormon families is extraordinarily high. The Church strongly encourages but does not formally require missionary service for young men. For young women, missionary service is described as “optional” but “welcome,” a distinction that has significant cultural implications.

In October 2012, a significant policy change lowered the minimum age for missionary service from 19 to 18 for men and from 21 to 19 for women. This change dramatically increased missionary applications:

“The rate of new missionaries swelled by 471 percent, from about 700 new applications per week to about 4,000 each week, with young women comprising more than half of the new applicants. In 2013, the number of missionaries peaked at 89,000.”

— Wikipedia, “Mormon Missionary” (https://en.wikipedia.org/wiki/Mormon_missionary)

President Russell M. Nelson reinforced expectations in his April 2022 General Conference address, stating that missionary service is a “priesthood responsibility” for young men:

“Today I reaffirm strongly that the Lord has asked every worthy, able young man to prepare for and serve a mission. For Latter-day Saint young men, missionary service is a priesthood responsibility. You young men have been reserved for this time when the promised gathering of Israel is taking place.”

— President Russell M. Nelson, April 2022 General Conference (https://www.churchofjesuschrist.org/study/general-conference/2022/04/11nelson?lang=eng)

As of 2007, approximately 80% of all missionaries were young single men, 13% were young single women, and 7% were retired couples. The demographic composition has shifted somewhat since the 2012 age change, with women comprising a larger percentage of the missionary force.

Social Pressures and Expectations

The decision to serve a mission in the LDS Church does not occur in a social vacuum. Multiple layers of expectation, cultural conditioning, and community pressure shape this choice.

Cultural Expectations and Rites of Passage

Mission service functions as a rite of passage within Mormon culture, particularly for young men. From an early age, children are taught to anticipate their future missions. Primary songs, youth activities, and family conversations all reinforce the expectation that faithful young men will serve.

“Completing a mission is often described as a rite of passage for a young Latter-day Saint. However, serving a mission is not necessary for continuance in church membership.”

— Wikipedia, “Mormon Missionary” (https://en.wikipedia.org/wiki/Mormon_missionary)

The Mission Experience Itself

Christian outreach ministries have documented the significant pressures missionaries face during their service:

“The life of a Mormon missionary is not easy. Imagine experiencing mainly rejection for two years, or not being allowed to watch TV, play video games, read secular magazines or books, or listen to secular music for two years. Imagine having to be with your companion 24-7, even having to go to bed at the same time and get up at the same time. Imagine trying to teach people Mormonism with only two weeks of training.”

— Truth in Love Ministry (https://tilm.org/the-pressures-experienced-by-mormon-missionaries/)

The missionary lifestyle is highly regimented. According to the official “Missionary Standards for Disciples of Jesus Christ,” missionaries follow strict schedules: waking at 6:30 a.m., personal study, companion study, proselyting until 9:00 p.m., and bed by 10:30 p.m. They must remain within sight and hearing of their companion at all times—a requirement that serves multiple purposes. While the Church frames this policy as protection against temptation and ensuring accountability, it also functions to limit individual missionaries’ exposure to outside religious influences. A young person with only weeks of theological training who encounters a knowledgeable Christian capable of raising substantive questions about LDS doctrine would have no opportunity for private reflection or independent investigation. The constant presence of a companion ensures that any challenging conversation is immediately processed through an LDS interpretive framework, with a fellow believer present to reinforce official teachings and discourage doubt. Entertainment is severely restricted as well—no television, movies, video games, or unauthorized internet use—further insulating missionaries from information sources that might prompt uncomfortable questions about Church history or doctrine.

Post-Mission Marriage Pressure

The pressures do not end with mission completion. Church leaders have emphasized rapid marriage as a post-mission priority:

“There are things an elder, as he returns from his mission, must do to be true to his commitment to seek eternal life for himself and for those he loves. There is no more important commitment in time or in eternity than marriage. You have heard the wise counsel to make marriage a priority in early post-mission plans. The faithful priesthood servant will do it wisely.”

— President Henry B. Eyring, quoted by Truth in Love Ministry (https://tilm.org/the-pressures-experienced-by-mormon-missionaries/)

Dating Culture Impact

The prohibition on dating during missionary service, combined with post-mission marriage pressure, creates unique social dynamics. One missionary interviewed by Refinery29 expressed this matter-of-factly:

“[Dating] is not an issue… I’d say it’s more relief that for a year and a half I get to serve the Lord. It doesn’t even cross my mind.”

— Kili Franks, quoted in Refinery29 (https://www.refinery29.com/en-us/mormon-women-missionary-experiences-nyc)

Life After the Mission Experience

The transition from full-time missionary service to “normal” life presents significant challenges for returned missionaries (commonly abbreviated “RM” in LDS culture).

Re-adjustment Challenges

Returned missionaries face multiple adjustment challenges. Those who learned foreign languages must readjust to speaking their native tongue. Having lived highly structured, disciplined lives for 18-24 months with constant companionship and no contact with the opposite sex, many RMs struggle with the sudden freedom and social expectations.

“In Latter-day Saint culture, stereotypes and jokes abound regarding newly returned missionaries, most dealing with their difficulties in handling the reverse culture shock. Other stereotypes revolve around the fact that as missionaries, they lived highly structured, disciplined lives and avoided contact with members of the opposite sex, so many RMs have difficulty readjusting to social life and dating.”

— Wikipedia, “Mormon Missionary” (https://en.wikipedia.org/wiki/Mormon_missionary)

Benefits and Professional Advantages

Despite challenges, the mission experience also provides significant benefits that translate into professional life. The notion of the Mormon mission as a crucible has been used to explain the prominence of LDS Church members in business and civic life. Notable returned missionaries include Mitt Romney (France), Jon Huntsman Jr. (Taiwan), Stephen Covey (England), Ken Jennings (Spain), and numerous professional athletes, entertainers, and business leaders.

Inactivity and Faith Transitions

A significant and often undiscussed outcome is the number of returned missionaries who become inactive in the LDS Church or leave entirely. Christian ministries have noted:

“The more we see the pressures Mormon missionaries experience, the better we understand why a significant percentage of returned missionaries become inactive in the Mormon Church… We have found that Mormon missionaries – both active and returned missionaries – represent a good mission field. Many are hurting and are hungering for relief.”

— Truth in Love Ministry (https://tilm.org/the-pressures-experienced-by-mormon-missionaries/)

Testimonials from Former Missionaries

First-person accounts from missionaries reveal both the dedication these young people bring to their service and the challenges they face.

Positive Experiences

Many missionaries describe their service in glowing terms. A sister missionary in New York City shared her motivation:

“Latter-day Saint missionaries serve because they love God and their fellow men. They don’t receive any pay for their service. They sincerely believe that God loves His children and wants them to learn about Him. They want to help people find meaning, purpose, and direction for their lives.”

— Pacific Church Website (https://pacific.churchofjesuschrist.org/meet-the-mormon-missionaries)

Another missionary described finding purpose despite daily challenges:

“I’ve found my purpose through doing this… Through talking to people and sharing the Gospel, and so I guess I’d say no, I love it… It doesn’t really matter what you want to do either. As a missionary, your whole focus is other people, so if you’re tired, it doesn’t matter. If you’re hungry, you can wait. It’s all about ‘Do I want to help someone else, or sit and help myself in that moment?'”

— Sister missionaries Kili Franks and Kelsie Stegall, quoted in Refinery29 (https://www.refinery29.com/en-us/mormon-women-missionary-experiences-nyc)

The Reality of Rejection

Not all missionary experiences are positive. The work involves constant rejection, and missionaries must cope with people who do not convert. One missionary reflected on this challenge:

“We had taught someone from the very beginning, and she was amazing… I love her so much still.” But after three months of meetings, the young woman said she was too busy to continue and Stegall never heard from her again. “That was so difficult,” she says.”

— Sister missionary Kelsie Stegall, quoted in Refinery29 (https://www.refinery29.com/en-us/mormon-women-missionary-experiences-nyc)

Theological Justifications for Missionary Work

Both the LDS Church and evangelical Christianity ground their missionary efforts in biblical texts, particularly the Great Commission. However, the theological frameworks differ significantly.

LDS Theological Framework

Mormon missionary theology rests on several distinctive claims:

“Missionary work has been a central concern of members of the Church of Jesus Christ of Latter-day Saints since their beginnings in 1830. The visions of Joseph Smith proclaimed the opening of a new dispensation in which the gospel of Jesus Christ would go forth to all nations. In their study of the Bible, particularly the New Testament, Latter-day Saint leaders identified with early Christian missionaries who were commissioned by the Master to ‘go ye therefore, and teach all nations’ (Matthew 28:19).”

— BYU Library, Mormon Missionary Diaries Collection (https://lib.byu.edu/collections/mormon-missionary-diaries/about/mormon-missionary-work/)

The LDS missionary message is structured around five lessons:

“Lesson One: The Restoration – the LDS belief that true Christianity disappeared from the earth for about seventeen centuries and was restored through Joseph Smith. Lesson Two: The Plan of Salvation – an overview of cosmic history including pre-mortal existence. Lesson Three: The Gospel of Jesus Christ – focusing primarily on becoming members of the LDS Church. Lesson Four: The Commandments – LDS Church requirements including abstaining from alcohol, tobacco, tea, and coffee, and tithing. Lesson Five: Laws and Ordinances – temple ceremonies and priesthood.”

— Institute for Religious Research (https://mit.irr.org/mormon-missionaries-movement-and-their-message)

A Traditional Christian Assessment

From an orthodox Christian perspective, several elements of the LDS missionary message present theological concerns. The foundational “Restoration” narrative presupposes a complete apostasy of the Christian church—a claim that contradicts Jesus’ promise in Matthew 16:18 that “the gates of hell shall not prevail” against His church, and His assurance in Matthew 28:20 to be with His disciples “always, even unto the end of the age.”

“Although it retains the truth that Jesus died on the cross and rose from the grave, almost everything else about the LDS ‘plan of salvation’ is unbiblical. The Bible explicitly says that Adam and Eve sinned when they ate the forbidden fruit (Romans 5:14-19). Jesus is the only human being who previously had existed in heaven (John 3:31; 16:28). He is not God’s literal son in the flesh because God the Father is infinite Spirit, not an exalted Man (Numbers 23:19; John 4:20-24).”

— Institute for Religious Research (https://mit.irr.org/mormon-missionaries-movement-and-their-message)

Biblical Christian Mission Theology

Traditional Christian missionary theology, by contrast, centers on the proclamation of salvation by grace alone through faith alone in Christ alone (Ephesians 2:8-9). The Great Commission calls believers to make disciples, baptizing them and teaching them to observe all that Christ commanded (Matthew 28:19-20).

“The Great Commission—Jesus’s command to His followers in Matthew 28:18-20 to ‘go and make disciples of all nations’ inspires their mission… Christian missionaries are followers of Jesus who God calls to share the Good News of Jesus with people groups around the world.”

— International Project (https://internationalproject.org/role-of-missionaries-in-christianity/)

The Apostle Paul exemplified biblical missionary practice, as recounted in the Book of Acts and his epistles. His approach balanced bold proclamation with reasoned persuasion (Acts 17:2-4), grounding converts in scriptural truth rather than seeking rapid conversions without a doctrinal foundation.

Conclusion

The Mormon missionary program represents a remarkable organizational achievement, mobilizing tens of thousands of young people each year for full-time religious service. These missionaries deserve respect for their dedication, sacrifice, and sincere faith. Many endure significant hardship, rejection, and personal sacrifice in service to what they believe is the restored gospel of Jesus Christ.

From a traditional Christian perspective, however, the message these missionaries carry presents significant theological concerns. The LDS doctrines of total apostasy, restoration through Joseph Smith, pre-mortal existence, the nature of God and humanity, and the path to salvation diverge substantially from historic Christian orthodoxy as expressed in the Nicene Creed and the teachings of the Reformers.

Christians who encounter LDS missionaries should approach them with the same love and respect that Christ extends to all people. These young missionaries are often spiritually hungry, living under tremendous pressure, and genuinely seeking to serve God as they understand Him. Many are receptive to honest, caring conversations about the differences between LDS theology and biblical Christianity.

The Apostle Paul’s words to Timothy remain relevant: “The Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth” (2 Timothy 2:24-25, NIV).

May this report equip Christians to engage thoughtfully, lovingly, and biblically with the Latter-day Saint missionaries they encounter, pointing them toward the historic gospel of grace and the Jesus Christ revealed in Holy Scripture.

Soli Deo Gloria