Having spent many hours of conversation with those in Mormon leadership, Don Closson considers some of the theological assumptions behind today’s evangelical-sounding Mormon proponents.

The Need for Precision

Recent events have helped to pull Mormonism from the fringe of American culture to a place much closer to mainstream thinking about religion and family. Mitt and Ann Romney’s campaign for the presidency is only one factor among many contributing to a changing perception of Mormons and their beliefs. For instance, in March of 2011 a musical called The Book of Mormon opened on Broadway depicting Mormon missionaries in Uganda. It went on to win multiple awards including nine Tonys and a Grammy. We have also seen the production of popular cable TV programs depicting both real and fictional polygamous families in ways that make them much less controversial. The result is that modern and historical Mormonism seems a little less foreign or isolated from our everyday experiences.

A 2012 Pew Research Center poll found that while eight in ten Americans said they learned little or nothing about the beliefs of Mormons or about the church itself during the past presidential election, it found that Americans are now more likely to describe Mormons as “good people,” “dedicated,” and “hardworking.”{1} This adds to the evidence that Mormonism has gained a favorable mainstream standing among typical Americans. This growing acceptance of individual Mormons adds to the perception that Mormonism itself is less controversial and perhaps different from other self-labeled Christian groups in only a denominational sense. Some, even in our Bible Churches, feel that we have been too harsh on Mormons and should seek to find common ground rather than point out distinctive theological differences that keep us apart.

While finding common ground is an important part of sharing our faith in any setting, it is essential that when talking with Mormons we clearly distinguish between Mormon and traditional Christian beliefs. This is because both traditions place Jesus Christ at the center of worship and theology, creating an appearance of commonality when, in fact, little exists. The rest of this article will make these differences explicit.

Our society’s heavy emphasis on tolerance places pressure on Christians to be more accepting of other belief systems, to focus more on loving people and less on insisting that our beliefs are in some sense universally true. However, it is possible to express love for people without sacrificing the truth that the gospel of Jesus Christ stands on. In the end, it is neither loving nor honest to sacrifice the good news found in the New Testament in the name of a redefined tolerance that refuses to admit that real differences divide orthodox Christianity from Mormon beliefs.

The Person of Christ

Mormons are highly offended when others question whether or not they are Christian. They point out that in 1830 Joseph Smith initially named their religious movement the Church of Christ and that Christ is at the center of every Latter-day Saints Sacrament service. So let me begin by acknowledging that Mormons do place a Jesus Christ at the center of their theological system and that I do not doubt for a minute the sincere faith of my Mormon friends in the Jesus taught by the Mormon Church. However, this leaves us with the problem of defining who this Mormon Jesus is. After all, it is the object of our faith that saves us, not faith itself.

The Mormon view of Jesus is dramatically different from the traditional view held by Christians for the last two thousand years. Although we use the same names to identify him—Jesus, the Christ, the Messiah, and the Word—and we agree on many of His sayings and actions, we differ widely on what kind of being He is. This is important if we are to place our salvation in His hands.

Mormons believe that all conscious entities—God the Father, Jesus the Son, angels, and humanity—are the same kind of beings. As Mormon Apostle John Widtsoe has written, “God and man are of the same race, differing only in their degrees of advancement.”{2} They also believe that everyone on earth has existed from eternity past, first as disembodied intelligences, then as spirit beings born of God the Father and an unnamed Goddess, and finally incarnated into bodies of flesh and bone. It is interesting to note that, although Jesus is God the Father’s firstborn son, Satan and all of humanity are His spiritual brothers and sisters.

The only difference between you, me, and Jesus is that He has advanced further along the path of spiritual progression to Godhood than we have. According to Latter-day Saints teachings, Jesus is a god today because of His obedience to our heavenly Father and Mother, and to a set of eternal spiritual guidelines. What makes Mormonism dramatically different from traditional Christian belief is that it teaches that we, too, can become Gods just as Jesus has. In fact, it is the Father’s, or Elohim’s, desire that we all become gods and have our own spirit children just as He has.

Are we the same kind of being as God the Father and Jesus Christ? Since Mormons accept the Bible as revelation from God, is this what the Bible teaches? We need to grasp that Jesus is different from every other living thing in the universe, and very different from the way He is represented by the Later-day Saints.

The Latter-day Saints teach that all of humanity is essentially the same kind of being as Jesus, just not as spiritually advanced. Rather than saying that Jesus is God in the flesh, they would emphasize that He is a man of flesh who has become a god. Mormons also reject the doctrine of the Trinity, the idea that there is one God, one being, revealed in three Persons. Instead, they teach that there are three separate beings united in purpose in the Godhead—Father, Son and Holy Spirit—who cooperate together in order to accomplish the Mormon plan of salvation.

As a result of this thinking, Mormons teach that Elohim in the Old Testament refers to the Father, while Jehovah or Yahweh refers to Jesus. But is this supported by the Bible? The OT uses Jehovah and Elohim as interchangeable titles for the Godhead, of which both the Father and Jesus are part. Deuteronomy 6:4 is a good example of this. It reads, “Hear, O Israel: The LORD [Jehovah] our God [Elohim] is one LORD [Jehovah].” It would be difficult to make this verse fit the Mormon view. Using their ideas it would have to be translated “Hear, O Israel: Jesus our Father is one Jesus.” This doesn’t make sense, especially if Jesus and the Father are two discrete beings.

The Mormon view runs into more difficulty in the New Testament. I asked a Mormon Bishop to confirm that Mormons believe that all sentient beings existed from eternity past, which he agreed to. Then I asked him to read Colossians 1:16-17 which states that Jesus created all things visible and invisible, that He existed before all things, and that all things are held together in Him. At this point I asked him to tell me which idea about Jesus he believed, that we have all lived in eternity past with Jesus or that Jesus made all things and was before all things. He thought for a moment and then replied that both statements are true. At which point I suggested that these are mutually exclusive ideas; we cannot have lived in eternity past with Jesus while at the same time Jesus was before us and made us. He finally admitted that when faced with logical contradictions like this he has to trust in what his prophet Joseph Smith taught.

This is a pretty important idea. Either Jesus is eternally God who, with the Father and Spirit, brought into existence all things and holds all things together moment by moment as the Bible teaches, or He is merely a human being who happens to be more spiritually advanced than we are.

The Atonement of Christ

If you ask a Mormon what he is trusting in for salvation, he will most likely say that it is the atoning suffering and death of Jesus Christ in the garden called Gethsemane and on the cross. They also believe that there is no other hope by which we can be saved. Although this sounds pretty good to an evangelical’s ears, these words mean something quite different than what traditional Christianity teaches.

According to the Latter-day Saints, Christ’s death and suffering made it possible to be saved from sin, if we do our part.{3} What this means becomes clearer when we read a parable given to explain what Christ’s death accomplished in a chapter on the atonement in the Mormon book Gospel Principles.

The parable tells of a foolish man who ignored warnings about going too far into debt. Although he made payments along the way, he could not pay the debt in full when it came due. The creditor (God the Father) appeared and threatened to repossess all that the man owned and throw him into prison. The man begged for mercy, but the Father was only concerned about justice and the law. The parable weaves a picture of two eternal ideals, mercy and justice, in conflict.

Christ is depicted as a friend of the debtor who knew him to be foolish but loved him anyway. As mediator, Jesus stands before the Father and says “I will pay the debt if you will free my friend from his commitment so he may keep his possessions and not go to prison.” Sounds good so far, but then Jesus turns to the debtor and says, “If I pay your debt, will you accept me as your creditor?” And then he adds, “You will pay the debt to me and I will set the terms. It will not be easy, but it will be possible.”

Although mercy is offered in the Mormon view, the word grace is nowhere to be found. This isn’t a parable that teaches grace and forgiveness; it’s a description of a loan being refinanced. Mormons believe that trusting in Jesus’ atonement creates a path to salvation in that it provides for our resurrection and the forgiveness of past sins. However, to reach exaltation or complete salvation, in their view, one must earn it through celestial marriage, tithing, attending sacrament meetings, and sustaining the current Prophet, among other responsibilities.

Rather than earning our salvation, Paul teaches grace in Galatians 2:16, writing, “And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified.”

The Priesthood

We come now to what Mormons believe to be at the heart of their theological system, the priesthood. They argue that along with the birth of their church in 1830 came a restoration of a priesthood that had been lost since the end of the apostolic period around A.D. 100. According to the Mormon Church, one cannot receive the Holy Spirit, be baptized or be married for time and eternity without proper priestly authority.

Mormons teach that priesthood power literally created heaven and earth; it is the power and authority of God himself. Mormon men can tap into this power, eventually obtaining to two levels of priesthood. At the age of twelve, most Mormon boys are ordained as deacons of the Aaronic priesthood. By the time they are finished with secondary school, most have become elders within the priesthood order of Melchizedek. Throughout these years Mormon young men receive training, usually prior to the beginning of each school day, for various offices or positions within the two priesthood levels.

Mormons believe that every miracle in the Bible is an example of priesthood power. This is problematic for evangelicals. First, we don’t associate miracles with priests. In the Old Testament it was usually prophets who performed miracles, not priests. In the New Testament, miracles are performed by Jesus and his disciples without mention of a specific priesthood. In fact, Peter says that all believers as priests{4} and their function, according to Paul, is to proclaim the gospel of God.{5}

The book of Hebrews teaches that the Mosaic covenant along with the Aaronic or Levitical priesthood was passing away because it was useless for making us righteous or holy. The author tells us of a better covenant and a better priest entering the picture as a result of Christ’s ministry. We now have a new covenant in Christ’s blood and Jesus is our permanent, perfect, and eternal high priest, replacing the limited imperfect priests of the Mosaic covenant.{6} Nowhere are the followers of Christ told to train for or to seek entry into a priesthood. And Jesus is the only person given the title of priest according to the order of Melchizedek in the New Testament.

Although Mormons and Christians use similar language to describe their faith, they represent two very different belief systems. Mormons see themselves as eternal creatures working their way towards becoming gods and populating a planet with their offspring in the future. Traditional Christians draw a clear line between the creator and creation. We are not gods and will never become one.

Notes

1. www.pewforum.org/Christian/Mormon/attitudes-toward-mormon-faith.aspx accessed on 12/21/12.

2. Apostle John Widtsoe (Milton R. Hunter, The Gospel through the Ages, SLC: Stevens and Wallis, 1945, p. 107).

3. Gospel Principles, The Church of Jesus Christ of Latter-day Saints, SLC, Utah, 1997, p. 75.

4. 1 Peter 2:9-10.

5. Romans 15:16.

6. Hebrews 8:6-7.

© 2013 Probe Ministries

Christians need to introduce the gospel differently to people with different worldviews. Steve Cable provides ways to talk to Muslims, Hindus, Mormons and postmoderns.

Changing Worldview Landscape

Growing up in the sixties and seventies, I had very limited exposure to other worldviews significantly different from my own. Raised in a small town in New Mexico, I was exposed to a number of Hispanic Catholics, and I knew at least two families that were Mormons. Frankly, I never had either of those groups share their worldview with me. But, by and large, most people appeared to have a pretty conventional Christian worldview, answering the basic worldview questions as follows:

•  What about God? God is the creator and sustainer of this universe.

•  What about man? Mankind is separated from God’s provision by our sin nature.

•  What about salvation? Jesus Christ is God’s answer to our desperate need, offering redemption through faith in Him. When people die, those who have put their faith in Jesus will go to heaven while those who refuse will be relegated to hell.

•  What about history? History is a linear progression culminating in the creation of a new heavens and new earth.

Since leaving the college campus in 1977, I have lived in suburbs of major metropolitan cities. Over the last thirty-five years, the makeup of those suburbs has changed significantly. I worked as an electrical engineer with several Indian Hindus and Jains. I teach English as a Second Language to a group of Muslims, Hindus, Baha’is, atheists and Latin American Catholics. From 2000 to 2010, the Muslim population of my area grew by 220%. All of these groups have a worldview significantly different from my own. In sharing Christ with them, I cannot appeal to the Bible stories they learned in vacation Bible school as a child. I need to be aware that what I say is being processed through their worldview filter. So that what they hear may not be what I meant to say.

The apostle Paul was very much aware of the issue of worldview filters. While on his missionary journeys, he preached the gospel

•  in synagogues established by Jews living away from Israel,{1}

•  in market places containing Gentiles with a common Greek worldview,{2} and

•  in front of Greek philosophers at the forefront of creating new worldviews.{3}

In each of these environments, he preached the same truth: Jesus Christ crucified and resurrected from the dead for our sins. But he entered that subject from a verbal starting point that made sense to the audience he was speaking to. For example, in Athens he began by drawing their attention to an idol dedicated to the unknown god and he quoted some of their poets. Was he doing this because the idol was really a Christian idol or because their poets were speaking a Christian message? Of course not. He was bridging the worldview divide between their thought patterns and those of Judaism. Having done that, he finished by saying, “God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.”{4}

In the same way, if we want to share effectively with those from different worldviews, we need to make the effort to know how to share in a way that makes sense from their worldview perspective. We want to shake up their worldview, but we have to be able to communicate first. In the remainder of this article, we will consider the differences with and ways to share the gospel with people from four different worldview perspectives: Islam, Hindu, Mormon, and popular postmodernism.

Bridging Across to a Muslim Worldview

Islam is the second largest religion in the world with about 1.5 billion adherents or over 20% of the world population. In America, there are over 2.6 million Muslims with most of them located in major metropolitan areas accounting for 3-4% of the population in those areas. If you live in a metropolitan area, you are probably aware of several mosques in your area.

How can I share Christ with my Muslim acquaintances in a way they can understand? To answer this question, we need to understand how their worldview differs from our own and what communication issues may come into play. Let’s begin by considering the four worldview questions introduced earlier:

•  What about God? Christians believe that a transcendent, loving God created the universe and mankind. Muslims believe that a transcendent, unknowable Allah created the universe and mankind.

•  What about man? A Christian believes man is created in the image of God, but mankind is now fallen and separated from God by our sin nature. Muslims believe that, although weak and prone to error, man is basically good and is fully capable of obeying Allah.

•  What about salvation? For a Christian, the answer to our problem is the death and resurrection of Jesus Christ who provided a way for us to reunite with God through grace. Muslims must focus on good works to earn their way into heaven. They have no instruction as to what level of goodness is required. Certainly, they must pay attention to the five pillars of Islam: reciting the creed (the shahada), daily prayers, giving 2.5% of one’s income to the poor or to the spread of Islam, a pilgrimage to Mecca, and fasting during Ramadan.

•  What about history? For a Christian, the world is moving through time, not repeating itself, to reach the end God has prepared for it. For a Muslim time is a linear progression as well and it is moving forward exactly as Allah has willed.

The key difference between our worldviews lies in the way to redemption: by faith through God’s grace or as a reward for our good works.

How can you share effectively with Muslim friends and acquaintances? First, there are some important issues and confusing terms that will sidetrack your discussion in their minds. These include:

•  The high cost: in most Muslim families and societies, converting from Islam is a terrible offense, resulting in expulsion and sometimes death. Most Muslims will not enter into a conversation if they know the intent of it is to convert them to another faith.

•  The Trinity, including Jesus as God’s Son: Muslims are told that Christians worship three gods when there is only one. This area is especially problematic in thinking that God could be born to a woman and be crucified.

•  Belittling Mohammed will offend most Muslims, causing them to cease listening to you.

•  Using corrupt Scripture by quoting from the New Testament which they have been taught has been changed and corrupted. An interesting note on this argument for Islam and against Christianity: a study of recently discovered early copies of the Quran show that current Aramaic copies of the Quran are only consistent with the early copies 88% of the time; while similar studies of the New Testament show a 98% reliability between current translations and the earliest documents.

Let’s be clear. We are not saying that you don’t need at some time to address the Trinity, the role of Mohammed as a false prophet, and veracity of Scripture. But first, you need to be able to communicate the gospel to them in a way that they will hear it.

To share with a Muslim, you must begin with prayer for your Muslim acquaintances who are captive to powerful social ties and equally powerful demonic lies. Pray that God will work to prepare their hearts. God has been working in powerful ways preparing Muslims to listen to the gospel of Jesus Christ.{5}

Start your conversation with their most important need. Ask them, “How can you be sure that you have done enough to get into heaven?” Listen to their thoughts on this important question. Point out that the gospels say, “Be perfect as your Heavenly Father is perfect.”{6} Are they that good? God loves us and knows that we cannot do it on our own. For this reason Jesus came to pay our penalty through His death and bring us into God’s household through His resurrection.

In some Islamic countries, a good way to begin the discussion is to look at what the Koran says about Jesus to draw their attention to the specialness of Jesus. If they show an interest, you move quickly to the Bible as the true source of information on Jesus and eternal life. For more information on this approach, check out The Camel Training Manual by Kevin Greeson.

Bridging Across to a Hindu Worldview

Hinduism is the third largest religion in the world with about 900 million adherents. However, there are only about 1.2 million Hindus in the United States, about 0.4% of the population. Since they are mostly located in high tech, urban and suburban areas, the percentages are much higher in those areas, closer to 2% and growing. If you live in a major metropolitan area, you have probably seen one or more temples in your area.

How does the Hindu worldview compare with a Christian worldview on the four worldview questions introduced earlier?

•  What about God? The Hindu believes that the universe is eternal and the concept of an impersonal god is contained in the universe.

•  What about man? Hindus believe that our current state is a temporary illusion and our goal is to merge into the Brahman, the god nature of the universe.

•  What about salvation? For a Christian the answer to our problem is the death and resurrection of Jesus Christ who provided a way for us to become reunited with God. This salvation can begin now and will be fully realized in heaven. For a Hindu, the answer to our problem is to live a life in such a way as to merge with Brahman at death. Unfortunately, the vast majority will be reincarnated to suffer again as another living creature.

•  What about history? For a Hindu, the universe is eternal and history repeats itself cyclically.

As you can see, the worldview of a Hindu varies significantly from that of a Christian on almost every point. Salvation for a Hindu is to reach a state where they no longer exist. They are integrated into the universal god. Both Hindus and Christians believe that mankind faces the problem of being born into a world full of suffering and hardship. For Hindus, there are three paths that could lead one out of this situation into oneness: 1) performing appropriate good works, 2) reaching a state of knowledge that pierces through the deception of this existence, and 3) devoting oneself to service of one of the many gods.

Being aware of these worldview differences can sensitize us to some of the communication problems in sharing with a Hindu. First, when you share with them that Jesus is the Son of God who came to earth in the flesh, they will probably agree with you wholeheartedly. This is exactly the response I received when sharing with a Hindu couple at a Starbucks in an exclusive shopping area. After all, there are many forms of god in the Hindu pantheon. Just because someone is a god, doesn’t mean I should leave off worshipping my current gods to worship this new god exclusively.

How can I share with a Hindu in a way that helps be clearly explain the gospel in the context of their worldview? I would suggest two important aspects.

First, you can begin by asking this question: What if there were only one God who transcended His creation? We are not created to be subsumed back into God, but rather we were created in His image to be able to exist with and to worship our Creator. Our Creator does not want us to worship other gods which we have made up to satisfy our desire to understand our world. If you cannot get a Hindu to understand this basic premise, then other things you tell them about the gospel will be misinterpreted because of their existing worldview filter.

Second, you can tell them that you agree that the problems of this world can be seen in the pain and suffering of life on this planet. Man has tried for thousands of years and yet the pain and suffering continue. This state of despair is the direct result of man’s rejection of the love of God. We can never do enough in this life through good works, special knowledge, or serving false gods to bridge the gap back to God. God was the only one who could fix this problem and it cost Him great anguish to achieve it through the life, death, and resurrection of Jesus Christ.{7}

Bridging Across to a Mormon Worldview

There are only about 15 million Mormons worldwide, but almost 45% of them live in the United States. They make up about 2% of the population of the United States. Compared to Muslims and Hindus, their U.S. population has remained fairly constant as a percentage basis over the last few decades. Because of their young adult missionary teams, many Americans have had some exposure to the evangelistic message of Mormonism.

How do Mormons compare with Christians in answering the four worldview questions introduced on day one? First, we need to understand that not all Mormons believe the same things. The president of the Mormons can introduce new doctrine which may contradict prior doctrine. One prominent example is the Mormon doctrine on blacks which was changed in 1978. The statements below represent my understanding as to the current orthodox Mormon position:

•  What about God? Where a Christian believes that God is eternal and transcendent, Mormons believe God was once a man like us and ascended to godhood

•  What about man? Where a Christian believes that man is born in sin and separated from God, Mormons believe men are born in sin, but have the potential to become gods in their own right

•  What about salvation? Where Christians believe in salvation through faith in Jesus Christ alone, Mormons believe salvation comes from putting our faith in Jesus and performing good works. The good works are intended to pay back Jesus for the price He paid for us. In addition, Jesus is not eternal but was born to God and one of His spirit wives.

•  What about history? Both Christians and Mormons believe that history is linear, but Mormons believe it is leading to a day when they could be gods ruling their own planets.

Even though some would like to consider Mormonism as a branch of Christianity, one can see there are significant differences between the beliefs of Mormons and Christians.

In sharing your faith with a Mormon, there are terms and concepts you need to watch out for as they will be misinterpreted. First, you are relying on the Bible as the complete and only direct revelation from God. When you do that, you need to be aware that they will assume anything you say that they don’t agree with is countered in the Book of Mormon or the Pearl of Great Price. Point out to them that the clear meanings of the Bible don’t need reinterpretation. Also, you can tell them that the Bible written between 2,000 and 4,000 years ago has been consistently supported by archaeological findings while the Book of Mormon written 175 years ago has no historical or archaeological support.

When talking about God the Father, Jesus, Satan, and man, be sure to make it clear that God and Jesus are one kind of being, the transcendent God of the universe, that Satan is a created angelic being, and that men are created different from the angels. A Mormon will use those terms, but will normally group all four of those beings as made basically the same.

Be leery of expecting to win over Mormon missionaries on mission. If they are sharing with you, of course, you should try to share with them. However, normally they are too focused on fulfilling their mission to really listen to someone else. It is best to share with them when you introduce the topic.

In sharing with a Mormon, you may want to consider how good one would have to be to earn their way to eternal life. After all, Jesus said, “Be perfect as your Heavenly Father is perfect.” If you can admit you are not perfect, then the only way to redemption is through God’s grace.

Some of them may feel that in the matters of the church, they are keeping the faith in a sinless manner. What if a future president changes some criteria of behavior and you find out that you have now been sinning for years? Does it make sense to you that God’s criteria for righteousness should change?{8}

Bridging Across to a Postmodern Worldview

Postmoderns may not seem as exotic as some of the world religions we have considered to this point. But they have a distinctly different worldview than do Christians and are the largest segment of non-Christians in today’s America. An actual postmodern believes that absolute truth, if it does exist at all, is impossible to find. A Christian believes that Jesus Christ is “the way, the truth and the life” and that “truth comes through Jesus Christ.”{9} Jesus is truth applicable to every man in every situation. What do we need to understand about postmodernism to be better equipped to share the truth with them?

Popular postmodernity has a broadly defined identity, but they should resonate with this definition: postmodernity is “incredulity toward metanarratives.”{10} In other words, they reject the possibility of anyone knowing truth about the basic questions of life; e.g., our worldview questions.

As before, we will begin with our four worldview questions. Keep in mind that we just said they don’t think anyone can know the truth about these types of questions.

•  What about God? Postmoderns believe that we can’t really know where we came from but we probably evolved from nothing over millions of years.

•  What about man? Postmoderns believe that humans are neither good nor bad and are shaped by the society around them which defines what is good and bad for them.

•  What about salvation? For a Christian, the answer to our dilemma and hope for eternal life is the death and resurrection of Jesus, God’s Son. For a postmodern, each group has their own answer that helps them get through the hard times of life, but none of the answers can be counted on as true. What is important is not their truth, but their helpfulness in coping with life’s challenges.

•  What about history? For a postmodern, history is linear moving forward to whatever happens next. Hopefully, the future will be better than the past, but there is not grand plan or purpose for mankind. In any case, if there is a grand plan, we can’t know it with any certainty.

It is hard to present Jesus Christ as the source of all grace and truth to someone who denies the existence of truth or at least our ability to know it. As Dave Kinnaman writes in his book UnChristian, “Even if you are able to weave a compelling logical argument, young people will nod, smile, and ignore you.”{11} Constructing a rational argument for Christ may not be the place to start. As Drew Dyck reported hearing from one postmodern, “I don’t really believe in all that rationality. Reason and logic come from the Western philosophical tradition. I don’t think that’s the only way to find truth.” Dyck concluded, “They’re not interested in philosophical proofs for God’s existence or in the case for the resurrection.”{12}

To begin the process, we need to develop their trust; be their friend. Possibly, invite them to serve alongside you in ministering to the needs of others, exposing them to the ministry of Christ to the world around them.

The postmodern should be interested in your personal story, the things you have found that work for you. But don’t fall into the traditional testimony rut (i.e., I was bad, I was saved, now I am wonderful); make it real by sharing real issues you have dealt with. Then convey the gospel story in a winsome way, emphasizing Jesus concern for the marginalized around Him, realizing the gospel is a metanarrative providing a universal answer to a universal problem.

Share with them why you are compelled to commit to a universal truth. I cannot live my life without making a commitment to what I believe to be the Truth. Saying “it doesn’t matter” is basically giving up on eternity. Admit that claiming to know the truth about God, creation, and eternity is crazy from man’s perspective. It can only be true if it is truly revealed by God. From my perspective, Jesus is the Truth.{13}

We’ve taken a very brief look at four distinct worldviews, different from a Christian worldview and different from each other. A simple understanding of those worldviews helps us avoid confusing terminology. We can focus on bridging the gap from their fundamental misunderstanding to faith in Christ. Only God working through the Holy Spirit can bring them to true faith, but we can play an important role in making the gospel understandable when filtered through their worldview.{14}

Notes

1. Acts 17:1-2, 17 for example
2. Acts 17:17, 19:9ff for example.
3. Acts 17:18-32
4. Acts 17:30-31
5. See the web articles “Breaching the Barriers to Islam” by Steve Cable and “Islam in the Modern World” by Kerby Anderson. Both can be found at www.probe.org.
6. Matthew 5:48
7. For more information on Hinduism, you can access the article “Hinduism” by Rick Rood at www.probe.org.
8. For more information on Mormonism, please access “Understanding Our Mormon Neighbors” by Don Closson and “Examining the Book of Mormon” by Patrick Zukeran. Both can be found at www.probe.org.
9. John 1:17
10. Jean-François Lyotard, The Postmodern Condition: A Report on Knowledge, trans., Geoff Bennington and Brian Massumi (Minneapolis: University of Minnesota Press, 1984), xxiv.
11. Dave Kinnaman, UnChristian: What a New Generation Really Thinks About Christianity . . . and Why It Matters (Baker Books, Grand Rapids, Michigan), 2007.
12. Drew Dyck, Generation Ex-Christian: Why Young Adults are Leaving the Faith . . . And How to Bring Them Back, Moody Publishers, Chicago, 2010
13. See the article “The Answer is the Resurrection” by Steve Cable at www.probe.org
14. For more information on postmodernism, you can access “Truth Decay” by Kerby Anderson and “Worldviews Part 2” by Rick Wade at www.probe.org.

© 2013 Probe Ministries

I think religion is great! I don’t however see why we have to dis other people. We are all children of God and here trying to get back to Him. I hate it when I see all these sites talking bad about the Mormons. They aren’t bad people, they just believe a little different. I think it’s kinda cool the things they do, like work in their temples for people that have passed on. In the Bible it says that we need to be baptized to enter into heaven and what if someone didn’t get the chance, they can still be saved because of the Mormons beliefs. It also talks about baptisms for the dead in Peter, so it is scriptural. I also had a thought. Are you guys Active Members in Full Fellowship of the Mormon Church? If not why are you talking about the Mormons? It’s like this, If you have a Ford Explorer and it has a very serious electrical problem that requires specific dealer attention, are you going to take it to a BMW Dealer…. I personally don’t feel that is very Christ-like talking bad about other religions whomever it may be. Why don’t we focus on our own churches and magnify our own beliefs and our own salvation [rather] than attack other religions that are trying to do good acording to what they know. Why can’t we all just love our neighbors like Jesus Christ says? Whata ya say.

We certainly aspire to love our neighbors as Jesus commanded. But being loving and gracious does not exclude truth telling. In fact, ignoring the issue of truth is not very loving at all. If we believe that someone is in danger it would be cruel not to inform them. Certainly, we are to do this with gentleness and respect as Peter writes in 1 Peter 3:15-16, but we are still responsible for sharing the truth in love. Jesus warned that there would be false prophets, and that they would be dangerous (see passages below). The danger is that people might be deceived into trusting a gospel that is not capable of saving them. The price for being deceived is steep: spending eternity separated from God.

Actually it is the Mormons who first charged that all of traditional Christianity is apostate. The message that Joseph Smith supposedly received from the divine figures in his first vision is that all the denominations and teachers at that time were an abomination to God. Mormons claim that they are restoring the true gospel that was lost a short time after Christ. There is a long tradition within Christianity, going back to the first generation after the birth of the church, to defend itself against new gospels and new messiahs. Defending biblical Christianity against the claims of Mormonism is the responsibility of everyone who claims the Christ of the Bible as their savior.

Although tolerance has come to mean that we are to hold all ideas equal, that is not what the word means. To tolerate someone you must first disagree with them, otherwise there would be no need to be tolerant. A tolerant individual gives someone he disagrees with an opportunity to make their case, to convince them that their view is correct. After meeting with Mormon bishops for over four years I feel that I have been tolerant and will continue to do so in the future.

Sincerely,

Don Closson

False Prophets – Matthew 7:15-23 “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. 16 By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? 17 Likewise every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus, by their fruit you will recognize them. 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. 22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’

False Christs – Matthew 24:5 For many will come in my name, claiming, ‘I am the Christ,’ and will deceive many.

False Gospels – Galatians 1:8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!

False Gods – Exodus 20:3 “You shall have no other gods before me.”

© 2010 Probe Ministries

My name is ______ and I am a born again Christian. I have a BA in Pastoral Theology and a MA in Philosophical Theology. I believe that there could be improvements to your article A Short Look at Six World Religions.

I do believe that “snapshot” looks at our neighbors’ faiths are valuable but they do have limitations. It can be difficult to convey the rich diversity of their sects, denominations, and teachings. This being the case, and given that adherents of any faith often do not align strictly to orthodox doctrine, it may be worth noting in your piece in the sections that deal with “relating with folks from these faiths” that on top of prayer and Biblical knowledge they should listen closely to the others’ perspectives. Listening at first will give more clarity to the type or specific tradition the person is a part of.

Islam has been called a religion of works, but I have found this to not be true upon both study and speaking to Muslims. They are fully dependent on Allah’s mercy and the grace of God. They will often say that even if they were perfect and without sin, God could cast them into hell if he wanted because God owes no one anything—it is His grace and mercy alone that allows salvation. This is an important facet of Islam that I feel should be included. The six tenets of faith are of course much more flexible in many Muslims’ eyes than the five pillars and this could be emphasized. I also would say that Islam is no more fatalistic than many expressions of Christian faith. As many Christians would say, God is sovereign and everything that happens is in His purview and is because He allows it. Even Satan’s and hell’s existence is only because of His allowing it to be so. I do not think of Christianity is fatalistic because of this teaching. One Christian tradition that may deviate from this is Process Theologies of Christianity, which in my reading give more a ‘participant’ role to God than ‘sovereign’. You write that Allah is a distant spiritual being, but again this is not how I have heard Muslims describe God. They will often as Christians do also balance transcendence and immanence. I have read of Allah being the center of all things, not ‘out there’. It is we who may feel like we’re ‘out there’ when we are distanced by sin.

I appreciate that you note Hinduism’s diversity. Star Wars, however, I would argue is closer to Taoism.

There are some forms of Buddhism that pray, and worship divine beings. I would disagree with C.S. Lewis—Buddhism may be said more properly to be a ‘reformation’ of Hinduism, not a heresy. Buddha wanted to bring a more ‘democratic’ and less austere faith. The ‘I don’t exist’ is the ego. A Buddhist would recognize a pinch hurts and that a pinch hurts any living creature. Buddhists would say that Nirvana is not a goal, and is not something that is sought. There is no inconsistency of no-self and karma continuing the ripple effects. Karma is just cause-effect. A Buddhist would seek to absolve all action, cause-effect. Though a person dies, the consequences of their actions will still effect the next generation and their environment.

It may be worth noting the Messianic Jewish movement—I worshipped alongside these folks in a St. Paul Minnesota Temple and they are really Jews for Jesus!

It may be more appropriate to refer to Mormonism and Jehovah’s Witnesses as ‘sects’ rather than cults as this is the trend in writing, commentary, and popular usage.

I hope that some of this may be useful to you, even if to a small degree. I do thank you for your ministry at Probe and am grateful that you write on these other religions with great love in your writing voice. My best wishes to you!

Thank you, ______.

It may be helpful for you to understand that the article on our website is the radio transcript of a week of programs I was asked to do for Moody Radio some years ago, giving a 35,000-foot overview of major religions to their radio audience in a very restricted time parameter. And that’s why it’s called a “Short” look at world religions.

Your excellent observations are about fine-tuning the details of an article that was intentionally written with broad brush strokes. So I’m going to add it to our website from a link at the bottom of the article, highlighted in a “See Also” box.

Thank you, thank you for “hearing” the love in my heart and in my fingertips as I wrote this article! You have greatly blessed me today!

Warmly,
Sue

© 2010 Probe Ministries

I was raised a Mormon, I now know it is a cult and totally wrong. I am Christian now. I am having difficulty finding a church I can go to as I am afraid of being sucked into another cult.

Many have asked for guidelines regarding what church they should or should not join, as well as how to recognize a cult. The question might be expanded to include a broader spectrum of religious organizations. This range could include churches that are both orthodox and healthy, orthodox but unhealthy, pseudo Christian cults, and finally organizations that claim a completely different religious tradition. The progression might look something like this:

Orthodox & Healthy → Orthodox & Abusive → Cult (Christian) → World Religion (Other religious traditions)

The goal would be to attend churches that are both orthodox in their theology and that are governed by a group of men who model a Christ-like form of servant leadership. There should be a healthy balance between building up believers and sending them out to serve and reach the world. Churches can often become unhealthy when they have a completely inward perspective. Unfortunately, there are churches with orthodox theology that become abusive due to leadership that is either immature or that chooses to lead in a manipulative and abusive manner. This can happen when a pastor lacks significant oversight by a competent board of elders/deacons or when men who are not good candidates become elders/deacons and hire a young or inexperienced pastor.

The term orthodox basically means to conform to tradition. In this case we are referring to the tradition or teaching of Christ’s apostles as found in the Bible. Some have defined it as what all Christians everywhere have believed. The first seven ecumenical councils of the church established Christianity’s theology regarding the nature of God and the person of Christ. These beliefs are a good test for orthodoxy. In general, Christians believe that there is one God who has revealed himself in three persons, Father, Son and Spirit (one essence, three persons). Jesus Christ is both fully God and fully man, and has been co-equal with the Father since eternity past. It has also believed that the death of Jesus Christ is the only atonement for sin.

A pseudo-Christian cult usually denies the deity of Christ or his humanity (Gnostics). As you know, Mormonism denies the trinity, claiming that the Father, Son, and Holy Spirit are three separate gods with a similar or united purpose. There is much more that could be said about each movement (Mormons, JW’s) but you can check our articles on the web for that info. Ron Rhodes defines a cult in one of his books in this manner:

A cult may be defined from both a sociological and a theological perspective. Sociologically speaking, a cult is a religious or semireligious sect or group whose members are controlled or dominated almost entirely by a single individual or organization. A sociological definition of a cult generally includes (but is not limited to) the authoritarian, manipulative, and sometimes communal features of cults. In this type of cult, converts are sometimes cut off from all former associations, including their own families. The Hare Krishnas, The Family (“Children of God”), and Sun Myung Moon’s Unification Church are examples of this kind of cult.

Theologically speaking, a cult is a religious group that claims to be Christian but in fact denies one or more of the essential doctrines of historic, orthodox Christianity (as defined in the major historic creeds of Christianity). Such groups deny or distort essential Christian doctrines such as the deity of Christ, the personality and deity of the Holy Spirit, the Trinity, and salvation by grace through faith alone. Cults that fall into this category include the Mormons and Jehovah’s Witnesses. [Ron Rhodes, The Culting of America, p. 5)

I hope that you find this helpful.

Don Closson

© 2007 Probe Ministries

I have two questions. I know that when Mormons say Jesus is our big brother, they take it literally. What do they mean by that? Second, what is the best way to witness to my Mormon friend?

First, Mormons believe that Jesus is our literal brother in the sense that we existed with him prior to our incarnation on earth. They believe that we all (Jesus included) existed prior to our bodily form as spirit children of Elohim and God the Mother. In fact, prior to this spiritual state, Mormons believe that we have existed for eternity past as intelligences. The only difference between Jesus and us is that he has been more faithful and useful to the father. This all makes more sense when you realize that in the Mormon system there is only one form of sentient or intelligent life; God the father, the Son, the angels, and mankind are all of the same species. It looks something like this:

Intelligences → spirit beings → incarnate (fleshly) beings → god

Mormonism teaches that all of us are on this path of progression toward existing as a god.

Regarding your desire to inform your friend about the Christian faith, another good resource is the book How Wide the Divide by Blomberg AND Robinson. It is a dialogue between a professor at Brigham Young University and a seminary professor from Denver Seminary. It is very informative and it provides a good example for how Christians and Mormons can enter into dialogue with one another.

For Him,

Don Closson

© 2007 Probe Ministries

As a Christian fundamentalist group you believe the Bible is the Inerrant word of God and this highly prized book of canonized scripture is your infallible authority and source of truth. (Please correct me if I’m wrong.) Now, with that thought in mind, read what Christian scholars are publicly saying about the sacred canon of biblical scripture, and not just a few. [Link to document called “The Apparent Inerrant Word Of God” included in letter] (Understand, as a Christian Latter-day Saint, I strongly value the Bible too.) Here, you have some serious credibility issues to overcome in making the Bible everything you want and clam it to be. Christian scholars are now reaching the same conclusion about the Bible that faithful Latter-day Saints have known all along and they are finally speaking out. The truth is, the Holy Bible has errors — lots of them! Obviously, God did not intervene and “supernaturally” protect the sacred canon of biblical scripture, as some people erroneously believed.

Our primary focus for understanding these errors in the biblical record is the result of discovering ancient manuscripts, like the Dead Sea Scrolls, that have recently been found in our time. These ancient biblical and historical texts, lost in antiquity, have recently come forth from out of the dust and date back in time to around the Common Era, (CE). All of these early documents predate any of the canonical writings of the New Testament by hundreds of years. There are NO original autographs existing from the New Testament record. All that remains today are generational copies of earlier manuscripts that were handed down throughout the centuries.

So, as I understand the common biblical record, the early Christian Saints should never have been separated or divided from their original apostolic teachings. Nevertheless, through the centuries of time and by a multitude of religious concepts that crept into the early church, this apparent division among the early Christian believers actually happened and today’s Christian religious world is deeply divided.

But, whenever the Bible is being presented as authoritative, infallible, or Inerrant, I scratch my head and think to myself — Hold On — Now wait just a minute! From everything that we know and with the myriads of scientific and archeological evidence, your particular views on biblical authority, inerrancy, and infallibility don’t exactly add up with all the facts. Infallible or Inerrant? Well, that’s hardly the case, because errors exist in the copied manuscript records! And, as for biblical authority? Just look around the Christian community and you will see a staunch Bible expert standing on nearly every street corner. Only, which one is right?

The common thread running through the biblical Christian community is the canonized Holy Bible and that’s where the problem is. So, if the Bible is guilty of doing all that, I would strongly suggest that the highly prized biblical canon is anything but authoritative.

Christian scholars have sufficiently demonstrated that you have reached the wrong conclusion for your erroneous “supernatural” biblical beliefs and who among you can dispute the facts? Anyone attempting to believe such nonsense is going to eventually look like an idiot and that’s not good for the image! But, the choice is freely yours to believe whatever you want; although, truth will be truth and error will be error, regardless of the disguise or package it comes in.

Thanks for your letter. Although your comments about the Bible are definitely weighted toward the moderate to liberal perspective of biblical scholarship, I would generally agree with much of what you wrote. Indeed, while I would disagree with some of the specifics in your letter, the general ideas expressed therein are well known to all of us here at Probe.

When conservative Christian theologians speak of “inerrancy,” they are speaking with reference ONLY to the original writings—not the copies. Of course there are many variants in the copies we possess, but this can give a misleading picture of biblical reliability. Part of the reason there are so many variants is simply because we have so many copies. And this wealth of manuscript evidence allows us, through the science of textual criticism, to accurately reconstruct the original documents with a high degree of accuracy. New Testament textual critics maintain that we can reconstruct the original documents to about 95-99% accuracy. The Old Testament is slightly less than this, but it can still be reconstructed with a high degree of accuracy.

It’s important to realize how variants are counted. If a particular “error” occurs in 3,000 manuscripts (e.g. a definite article written twice rather than once), this counts as 3,000 errors. Most of these variants are quite insignificant (e.g. spelling differences, a word left out, an extra word inserted, etc.) and can be easily corrected on the basis of many other manuscripts which have the correct reading. None of these variants affects a significant doctrine of Scripture. Discoveries like the Dead Sea Scrolls actually reinforce the notion that the Masoretic scribes were very faithful copyists. The manuscript evidence for the NT is far, far superior to any other book from the ancient world (e.g. Tacitus, Livy, Pliny, Herodotus, etc.).

Archaeological evidence has repeatedly verified the reliability of the biblical accounts. And no responsible scholar would say otherwise. Although there may still be questions about some issues, archaeology has overwhelmingly served to confirm the Bible, not disconfirm it.

Thus, while I generally agree with what you’ve written, I certainly don’t think your letter gives the whole picture concerning biblical reliability. An excellent, comprehensive resource on this issue (from a conservative Christian standpoint) is A General Introduction to the Bible: Revised and Expanded Edition by Norman Geisler and William Nix (Chicago: Moody Press, 1986). This text has numerous chapters and delves into great detail on such issues as the inspiration of the Bible, canonization, transmission of the text, and translation. Conservative scholars have repeatedly responded to the charges of those who would like to discredit the general reliability of the Bible. I hope you’ll give such scholars a chance to offer you another perspective on this crucial issue.

Shalom,

Michael Gleghorn

Mormon missionaries are sounding more and more like evangelical Christians. Has something changed in Mormon theology? A group of evangelical theologians have opened a dialogue with their Mormon counterparts and argue that the LDS movement is indeed changing. Don Closson considers these changes in Mormon thinking and how it affects our dialogue with our Mormon neighbors.

Mormon Neo-orthodoxy?

Have you noticed that Mormons are sounding more and more like evangelical Christians? In the last few decades individuals inside the Mormon Church, and many outside, have noticed a shift in the content and presentation of the Mormon faith. Certain aspects of Mormon theology, like the physical, limited nature of God, are either downplayed or left unsaid. Other aspects, like salvation by faith in the justifying work of Jesus Christ, are highlighted. Is something significant happening within Mormonism? Although Mormon theology has been somewhat fluid over the decades, some feel that a new band of Mormon scholars are indeed moving the religion in a new direction and that Christians need to be aware of these changes if we are to have effective dialogue with our Mormon neighbors.

Mormon sociologist Kendall White has been writing about this change in Mormon thinking since the 1960’s. He writes that traditional Mormon theology produced in the late nineteenth and early twentieth centuries by B. H. Roberts, James Talmage, and John Widtsoe, centered on an “optimistic humanism, finite theism, and [an] emphasis on human merit in attaining salvation.”{1} The new movement, called neo-orthodox Mormonism by some, “stresses the omnipotence and sovereignty of God, human sinfulness and inability to merit salvation, and the necessity of salvation by grace.”{2} The primary theological sources for neo-orthodox Mormons are the Bible and the Book of Mormon. The later writings of Joseph Smith, including sections of the Doctrine and Covenants, the Pearl of Great Price, and the King Follett Discourse are seen as less helpful.

White argues that this theological trend is actually a return to the earliest form of Mormon beliefs found in the 1830s. It’s interesting to note that, while White admits that Mormon neo-orthodoxy is a valid form of Mormonism, he’s not in favor of it. On the other hand, Robert Millet, past dean of Religious Education at Brigham Young University, argues that the neo-orthodox movement is a positive trend and more in line with the teachings found in the Book of Mormon.

In the book The New Mormon Challenge evangelical theologian Carl Mosser writes that neo-orthodox Mormons “promote an understanding of the relationship between works and grace that is openly modeled after noted evangelical pastor John MacArthur’s expositions of ‘Lordship salvation.’”{3} Mosser also argues that it is these neo-orthodox Mormon writers and teachers who are influencing typical Mormons today rather than those who support a more traditional Mormon theology.

The result is a new Mormon synthesis that may cause the traditional Christian to ask himself, Have the Mormons returned to the historic orthodox Christian faith? In what follows we will highlight some of this new Mormon theology in order to help the reader decide how orthodox neo-orthodox Mormonism really is.

Recent Events and Historical Patterns

It was a bit of a shock recently when I discovered that Ravi Zacharias, a highly respected Christian apologist, had addressed a mixed crowd of Mormons and evangelicals at the Mormon Temple in Salt Lake City. Even more interesting is the fact that after his hour long discussion on the exclusivity of Christ, Zacharias received a standing ovation from the entire crowd. The apologist was introduced by Dr. Richard Mouw, president of Fuller Seminary. Dr. Mouw began his comments by saying “Let me state it clearly, We evangelicals have sinned against you . . .” He added that not every evangelical has sinned against Mormons, but he feels that too often we are guilty of misrepresenting what most Mormons believe and ignoring their pleas when they protest. He went on to argue that traditional Christians and Mormons have enough in common to profit from a dialogue. He explained that, “when my good friend [and Brigham Young University professor] Bob Millet says that his only plea when he gets to heaven is ‘the mercy and merit of Jesus Christ,’ I want to respond by saying with enthusiasm, ‘Let’s keep talking!’” Topped off with the music of Michael Card, this was a unique event. It had been over 100 years since the last evangelical spoke in the Temple; Dwight L. Moody preached there in 1871.

When considering the traditionally negative view that evangelical Christians have of Mormons, this kind of event can be difficult to evaluate. Also challenging are the results of a recent George Barna survey that found 26% of those Mormons that participated were classified as “born again” by their responses. How can this be? Are all these Mormons being disingenuous regarding their true beliefs? Part of the answer lies in the fact that at any given moment there are more first generation converts within Mormonism than there are second generation. Since Mormon evangelism is primarily aimed at the Christian population, it is not surprising that many who attend Mormon worship services have carried with them a more traditional theology and are often there because of the youth programs and the accepting community that often exists within Mormon Wards.

But another part of the explanation is a movement within Mormon circles that began with the presidency of Ezra Taft Benson. It has called Mormons back to their roots by focusing more on the Bible and the Book of Mormon and away from the later writings of Joseph Smith. The leaders of this movement have worked hard to distance themselves from the more speculative thoughts and writings of past LDS authorities.

Many evangelicals are hoping that the Mormon Church will go through something similar to the recent changes in the Reorganized Latter Day Saints Church. This group was an early offshoot from the main LDS Church which never did accept many of the later writings of Smith. In recent years, its numbers have declined significantly because many have turned back towards a traditional evangelical theology.

The Mormon Neo-Orthodox Movement

Stephen Robinson is professor of ancient Scripture at Brigham Young University. He and Craig Blomberg, professor of New Testament at Denver Seminary, co-wrote the book “How Wide the Divide” which explores both the similarities and distance between evangelical and Mormon theology regarding revelation, the nature of God, the person of Christ, and what one must do to be saved. Robinson passionately implores evangelicals to not give into a caricature of Mormon theology, one that few Mormons actually believe. He argues that there are legitimate reasons for misunderstanding between Mormons and evangelicals. They both use identical theological terms in different ways; in fact the LDS Church as a whole lacks a sophisticated theological language. Also, Mormonism’s lack of professional clergy, creeds, catechisms, or theologians in the strict sense often contributes to the confusion.

In his book with Blomberg, Robinson complains that Mormons are chastised because they take the Bible too literally, actually believing everything in it that is written about God. He accuses evangelicals of accepting second and third century explanations of biblical truth that are dependent upon Greek philosophical thought rather than on what the Bible actually says. Both Blomberg and Robinson agree that the two sides hold to a very different description of God and humanity. But they also conclude that many of our differences are found in areas where the Bible is silent and where the Mormon canon has claimed to fill in the void with new revelation.

However, Robinson’s greatest concern is that evangelicals take him and other Mormons seriously when they claim to believe certain things to be true. For instance, Robinson believes that “through the atonement of Christ, fallen humanity may be saved by accepting and obeying the gospel of Jesus Christ.”{4} He also argues that Mormons believe in the God of the Bible, “the Eternal Father, and in God’s Son, Jesus Christ, and in the Holy Ghost.”{5} He adds that they accept the biblical description of God as three and also one, but not the post-New Testament attempts to explain how this can be reconciled.

It would be more than impolite to accuse Dr. Robinson of being less that genuine when he personally claims to believe something. However, he admits that there is much theological speculation within Mormon circles and that it can be difficult to discover exactly what represents official Mormon doctrine.

Let’s consider some specific examples of Dr. Robinson’s beliefs and compare them to both traditional Mormon and Christian theology.

Robinson describes God as omniscient, omnipresent, infinite, eternal, and unchangeable. However, he also believes that God and man are of the same nature or species, and that God has a body of flesh and blood. He denies that this constitutes a finite theism, a charge often attributed to Mormons. Robinson also states that salvation is only acquired through grace by faith in Jesus Christ. He argues at length that Mormons do not believe that one can be justified by works in the eyes of a righteous and Holy God, but instead that works follow justification and conversion. He attributes evangelical claims that Mormons believe otherwise to confusion about Mormon terminology and a deficient desire to really understand what Mormons teach.

How do these theological positions compare with traditional Mormon thought? Is this a new or neo-orthodox Mormonism? Mormonism has always held that God has attained his position via a path of eternal progression, and comments to that effect by past Mormon leaders seem to conflict with Robinson’s statements. For instance, when Mormon Apostle Orson Hyde said that God was once a child who rose step by step to be where he is today, it appears to contradict the idea of an unchangeable deity. Apostle John Widtsoe states the issue even more plainly. He says that God “must now be engaged in progressive development and infinite as God is, he must have been less powerful in the past than he is today.”{6}

Robinson argues that there was once a time, before the beginning of our creation, that God was human. But he adds that any speculation about the events of that time is done so without support from the Bible or LDS literature. Robinson is different from earlier Mormons in being unwilling to speculate on how, or even when God rose from a finite human to an infinite God, but he still believes that it happened.

Robinson’s beliefs about God are dramatically different from traditional Christian, and I believe biblical, teachings. The Mormon god is contingent or dependent on matter rather than its creator. He is finite in the sense that there was a time when he was not God, no matter how long ago that might have been. He is obviously not the First Cause or only self-existent being. Even though Robinson refuses to speculate on the origin of God, Mormon views imply that God is the offspring of other Gods, leading to polytheism which the Bible calls idolatry. As God said through Isaiah long ago, “I am the LORD, and there is no other; apart from me there is no God.”{7}

Are Mormons Christian?

Above we introduced ideas about salvation from the Mormon scholar Dr. Stephen Robinson, professor of Ancient Scriptures at Brigham Young University. He states that individuals are saved by accepting the gift God has provided in his perfect Son, Jesus Christ. Robinson believes that “If humans accept this gift and enter the gospel covenant by making Christ their Lord, they are justified of their sins, not by their own works and merits, but by the perfect righteousness of Jesus Christ accepted on their behalf.”{8} He admits that the LDS Church is thoroughly Arminian, rejecting the Calvinist doctrine of eternal security, but that this shouldn’t remove them from the sphere of biblical Christianity.

While not doubting that Dr. Robinson believes all this to be true, it is difficult to interpret Mormon doctrine in light of past statements by Mormon leaders and in Mormon writings. For instance, how do we interpret the Book of Mormon when it states “for we know that it is by grace we are saved, after all we can do”?{9} Or when Joseph Smith writes “We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel”?{10} Even more disconcerting are statements made by Bruce McConkie, a popular Mormon writer. He writes that, “Repentance is a gift from God conferred upon those who earn the right to receive it. It comes by obedience to law.” And again, he writes, it is a gift “reserved for those who abide the law that entitles them to receive it.”{11} These statements point to an earned salvation based upon individuals fulfilling legalistic obligations, the kind of religion that Paul condemns in the book of Galatians.

Mormon teaching tools, such as the booklet Gospel Principles, also make statements that appear to contradict a gospel of grace. In a chapter titled “Freedom to Choose” the book states, “We began to make choices as spirit children in our Heavenly Father’s presence. Our choices there made us worthy to come to earth. Our heavenly Father wants us to grow in faith, power, knowledge, wisdom, and all other good things. If we keep his commandments and make right choices, we will learn and understand. We will become like him.”{12} Not only does this teach that salvation depends on works during this life, but also on works performed during a pre-existence as spirit beings.

In spite of the recent changes in Mormon theology, a person who holds to the full spectrum of Mormon teachings has a view of God, salvation, and particularly the relationship between mankind and its creator, that is radically different from what traditional Christians believe and what we think the Bible teaches. This is not a reason to stop talking with Mormons; in fact, it is why we need to continue to express the reasons for the hope that we have in Christ.

Notes

1. Carl Mosser, The New Mormon Challenge, ed. By Francis Beckwith, Carl Mosser, and Paul Owen (Grand Rapids, MI: Zondervan, 2002) p. 78.
2. Ibid.
3. Ibid., p. 79.
4. Blomberg and Robinson, How Wide the Divide (InterVarsity Press: Downers Grove, IL., 1997) p. 16.
5. Ibid.
6. Bill McKeever and Eric Johnson, Mormonism 101 (Baker Books: Grand Rapids, MI, 2000) p. 28.
7. Isaiah 45:5
8. Blomberg and Robinson, 144.
9. 2 Nephi 25:23
10. Blomberg and Robinson, 177.
11. Ibid., 178.
12. Gospel Principles (Corporation of the President of The Church of Jesus Christ of Latter-day Saints, 1979), p. 19.

© 2005 Probe Ministries

I was briefly looking over your site. I find it amusing when I have nothing else to do to see if you anti-Mormons have come up with anything new since 1830. It appears you have not. For members of the Church of Jesus Christ of Latter-Day Saints like myself, we indulge in the challenge of finding answers to such shortsighted claims as are found on your site. To help in these boring times I would ask for something different. To start out if you would quit using phrases like “orthodox christians”, and “historic christianity”, it would first eliminate a great deal of confusion for those whom you would blind by your craftiness. After all what does it matter if people believed something for thousands of years. If it is wrong it will always be so. Thus, just because “orthodox christians” believed in the trinity for hundreds of years that doesn’t make it any more true than when it was spawned by uninspired men. This will force your mind to think of new lies to tell people as you divert them from the Spirit of Truth. However I’m sure you will misconstrue and misrepresent my words. But at least you will know that you had to shade the truth to advance your own cause.

Thanks for reading the article on Mormon Doctrine of God. It is difficult to take your response seriously since you are simply making personal attacks, which involve name-calling and cynical remarks. This hardly represents the attitude the Bible teaches believers to have. 1 Peter 3:15 states, “But sanctify Christ as Lord in your hearts, always be prepared to give an answer to everyone who asks you the hope you have, but do this with gentleness and reverence.” I see none of that displayed in your remarks here. Your conduct and attitude says a great deal about your religious faith. I hope this is not typical of the attitude of the Mormon Church. A biblical critique of my article on a more scholarly level would be more profitable. Not only a biblical critique of my work but also a biblical defense of your position leaving out the sarcasm and personal insults would be very profitable for all parties. Until then, I cannot take your comments seriously.

Patrick Zukeran
Probe Ministries

Dr. Pat Zukeran looks at a Mormon view of Jesus, comparing it to an authentic Christian perspective. He finds that the Mormon view is not supported by the biblical text.

Jesus a Procreated Being?

The Mormon Church claims to have restored the true teachings of Jesus. In this article, we will compare the Mormon doctrine of Jesus to the New Testament.

The New Testament teaches that Jesus, God the Son, is eternal and has no beginning. However, Mormonism teaches that Jesus is a procreated being, the literal offspring of God the Father and one of His heavenly wives. According to Mormon theology, God the Father, Elohim, dwells on a planet with His many spirit wives producing numerous spirit children who await to inhabit physical bodies so that they too may one day ascend to godhood as their parents did. Jesus is believed to be the firstborn spirit child of Elohim. The Doctrine and Covenants, one of the four sacred books of Mormonism states, “Christ, the Firstborn, was the mightiest of all the spirit children of the Father.”{1} The Gospel Principles, which is the manual of the Mormon Church, states, “The first spirit born to our heavenly parents was Jesus Christ.”{2} James Talmage, one of the early apostles of the church wrote, “[A]mong the spirit-children of Elohim, the firstborn was and is Jehovah or Jesus Christ to whom all others are juniors.”{3}

According to the Mormon view, Jesus is not unique from the rest of mankind. He is simply the firstborn spirit child. The Doctrine and Covenants states, “The difference between Jesus and other offspring of Elohim is one of degree not of kind.”{4} That is why Mormons refer to Jesus as elder brother. James Talmage wrote, “Human beings generally were similarly existent in spirit state prior to their embodiment in the flesh. . . . There is no impropriety, therefore, in speaking of Jesus Christ as the Elder Brother of the rest of mankind.”{5}

Mormon doctrine deviates significantly from the Bible, which teaches that Jesus is eternal and not procreated. Although Mormons teach that Jesus is eternal, what they mean is that He existed as a spirit child prior to His incarnation. Being an offspring of Elohim means He was created at some point in time.

To support their view, Mormons appeal to John 3:16, which states Jesus is the “only begotten.” The Greek word used there is monogenes, which means “unique” or “one of a kind.” It does not mean procreated, but emphasizes uniqueness.

Mormons also appeal to Colossians 1:15, which calls Christ the “Firstborn over all creation.” The Greek word for firstborn is prototokos, meaning “first in rank, preeminent one.” It carries the idea of positional supremacy. Christ is the firstborn in the sense that He is preeminent over all creation. Renowned Greek scholar, the late F.F. Bruce, wrote on how the term was used during the time in which Paul wrote. “The word firstborn had long since ceased to be used exclusively in its literal sense, just as prime (from the Latin word primus–first) with us. The Prime Minister is not the first minister we have had; he is the most preeminent. . . . Similarly, firstborn came to denote (among the ancients) not priority in time but preeminence in rank.”{6} Psalm 89:27 in the Septuagint calls David the firstborn. We all know David is not the first-born son in his family, nor is he the first king of Israel. “Firstborn” here is a title of preeminence.

These Bible verses do not support the teaching that Jesus is a procreated being. The Bible further teaches Jesus is an eternal being. He had no beginning.

Colossians 1:17 states, “He is before all things, and in Him all things hold together.” Christ as the eternal Son of God existed before all creation. Since Christ is “before all things,” He did not depend on anyone or anything for His creation or existence.

John 1:1 shows Jesus is eternal and has no beginning. John wrote, “In the beginning was the word.” Scripture indicates that the universe was not created in time, but that time itself was created along with the universe.{7} In other words, time was not already in existence when God created the world. The world was created with time rather than in time. Back before the beginning mentioned in Genesis 1:1 and John 1:1 lay a beginningless eternity.{8} The verb was is in the imperfect tense, indicating continued existence. So Jesus did not come into existence at some point in eternity past, He always existed. There has never been a point where He was not in existence.

In John 8:58 Jesus tells the religious leaders, “Before Abraham was born, I am.” Jesus is identifying Himself as the eternal God, quoting the words from Exodus 3:14. For this reason the Jews were seeking to stone Him for the crime of blasphemy. The words “I am” or “Yahweh” in the Hebrew language is the verb, to be. This name conveys the meaning of eternal self-existence. Yahweh, whom Jesus is identifying with, is eternal and beyond the realm of time. Abraham came to exist at a point in time, but Jesus never had a beginning. He is uncreated and eternal. Since the Bible teaches the eternal nature of Christ, He cannot be a procreated being as Mormon doctrine teaches.

Lucifer and Jesus

According to Mormon theology, God the Father lives on a planet with His spirit wives procreating spirit children who await physical bodies to inhabit. As we learned earlier, Jesus is the first son born to Elohim. God the Father had numerous other offspring, which included Lucifer. This makes him a spirit brother of Jesus and of all human beings. Mormon theologian LeGrand Richards writes, “Satan was just as much a man in the spirit world, as were those spirits who have been given bodies through birth in this world.”{9}

Mormonism teaches that Jesus and Lucifer were involved in planning mankind’s eternal destiny. In order to attain godhood like our heavenly parents, the spirit children needed to leave the presence of their heavenly Father, inhabit a physical body, and live a worthy life. Elohim knew that mankind would sin and thus require a savior to pay for sin and show us how to return to our heavenly father. At the heavenly council, Jesus and Lucifer proposed their plans. Lucifer offered to go to earth and be the savior but he wanted to force everyone to be saved and do everything himself. Jesus desired to give man the freedom of choice. The Father chose Jesus’ plan. Angered by the decision, Lucifer persuaded one third of the spirit children to rebel and a war in heaven took place between Satan’s forces and Jesus and His followers. Lucifer was defeated, cast out of heaven, and denied the right to inhabit mortal bodies.{10} Without the ability to attain physical bodies, exaltation to the Celestial kingdom is impossible. He became known as Satan and his followers became the demons who now exist on earth as spirits opposing God’s work.

Mormon theologian Bruce McConkie states, “The appointment of Jesus to be the Savior of the worlds was contested by one of the other sons of God. He was called Lucifer, son of the morning. Haughty, ambitious, and covetous of power and glory, this spirit-brother of Jesus desperately tried to become the savior of mankind.”{11}

The Bible teaches that Jesus is not the spirit brother of Lucifer or of human beings. Lucifer is an angel and part of the created order. Ezekiel 28:13-19 reveals that Lucifer, in contrast to Jesus, is a created cherub angel. Colossians 1:16 tells us that Christ is the Creator of all things, including the angelic realm. The words “thrones”, “dominions”, “principalities” and “powers” were used by rabbinical Jews to describe different orders of angels. In Colossae, there was a problem of worshipping angels. Christ had been degraded to their level. Paul’s argument here is that Christ is superior to the angels for Christ created them. Lucifer falls into this category of a created angel, thus making him a created being. Hebrews 1:4 also reinforces the fact that Jesus, being God the Son, is superior in nature to the angels. Christ is Creator, while Lucifer is creature, two totally different classes and they cannot be spirit brothers as Mormonism teaches.

The Incarnation of Christ

The Mormon doctrine of Jesus deviates from biblical teaching regarding the preincarnate life of Christ. It also deviates in its teaching on the incarnation of Jesus. Mormonism teaches that Jesus’ incarnation was the result of sexual relations between the flesh and bone Heavenly Father and Mary. Jesus is the only earthly offspring so conceived. Mormon theologian Bruce McConkie states, “Christ was begotten by an Immortal Father in the same way that mortal men are begotten by mortal fathers.”{12}

He also writes, “God the Father is a perfected, glorified, holy man, an immortal Personage. And Christ was born into the world as the literal Son of this Holy Being; He was born in the same personal, real and literal sense that any mortal son is born to a mortal father. There is nothing figurative about this paternity; He was begotten, conceived, and born in the normal and natural course of events, for He is the Son of God, and that designation means what it says.”{13}

James Talmage wrote, “Jesus Christ is the Son of Elohim both as spiritual and bodily offspring; that is to say, Elohim is literally the Father of the spirit of Jesus Christ and also of the body in which Jesus Christ performed His mission in the flesh.”{14}

Mormon theology teaches that the Father was the main person involved in Mary’s conception, not the Holy Spirit. Joseph Fielding Smith wrote, “Christ is not the Son of the Holy Ghost, but of the Father.”{15} Mormon Historian Stephen Robinson states, “Mary was in some unspecified manner made pregnant by God the Father, through the power of the Holy Spirit.”{16} Dr. Robinson attempts to remain faithful to Mormon theology and the Bible, but his attempt falls short.

The Bible makes it clear: Jesus was conceived as the result of a miraculous work of the Holy Spirit, not a physical union with the Father. John 4:24 says that God is spirit. He is not a resurrected man.

Luke 1:35 states, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” The Holy Spirit’s supernatural work in Mary’s body enabled Christ–eternal God–to take on human nature. Jesus thus had a dual nature. He was fully God and fully man. Mormons reject this teaching.

Stephen Robinson writes, the “unbiblical doctrine of the two natures in Christ was added to historic Christianity by the Council of Chalcedon in 451 A.D.”{17} This might be a consistent conclusion for Mormonism, but it is contrary to the Bible. Throughout the Gospels Jesus showed His humanity: He was hungry, He got tired, and His human body experienced death. However, He also revealed His divinity, demonstrating omnipotence (Colossians 1:17), omniscience (John 2:25), eternity (John 1:1), and omnipresence (Matthew 28:20).

There is a wide separation between the Mormon doctrine of the incarnation of Christ and what the Bible teaches.

The Atoning Work of Christ

Another key area in which Mormon theology deviates from biblical teaching is their view of the atoning work of Christ. To understand this, we must understand the Mormon view of the fall. According to Mormon theology, Adam was given two conflicting commands by God: one to become mortal and the other not to eat of the tree of knowledge of good and evil; out of which mortality, children, and death would result. Adam chose to eat of the fruit for it was the only way salvation could come to mankind.{18} As a result of the fall, Adam and Eve left their purely spiritual state and became physical beings. Mortality and child bearing would provide the way to exaltation and godhood. Man then inherited a dual nature, one physical and the other spiritual.{19}

Jesus’ death is believed to have atoned for only Adam’s sin, leaving us responsible for our sins.{20} Adam’s act brought mortality and death. The result of Jesus’ atonement is that all humankind will be resurrected. Mormon theologian Bruce McConkie states, “Unconditional salvation, that which comes by grace alone without obedience to gospel law, consists in the mere fact of being resurrected.”{21} The Second Article of Faith states, “We believe that men are responsible for their own sins, and not for Adam’s transgression.”{22}

In Mormon theology, there is a distinction between general salvation–resurrection for all, and individual salvation which refers to exaltation. Mormonism teaches that that we have all attained universal resurrection as a result of Jesus’ death, but we must now earn our own place in heaven by doing all we can do.

Mormonism teaches there are three levels of heaven: telestial is the lowest level, the terrestrial, and celestial. The resurrection of Christ allows non-Mormons entrance to the telestial or terrestrial kingdom. All Mormons desire the celestial level where they attain exaltation to godhood. Attaining to this level depends on their life here on earth. The Mormon Church and Joseph Smith play the major roles in achieving exaltation. The Gospel Principles tell us that Jesus “became our savior and He did His part to help us return to our heavenly home. It is now up to each of us to do our part and become worthy of exaltation.”{23}

The Bible does not equate salvation with resurrection. Jesus’ death provides atonement for all of humanity (Isaiah 53:6), but salvation is contingent on one’s response to Christ’s atoning work. Salvation applies only to those who accept Christ’s work on the cross. It is not universal as in Mormonism.

All mankind will be resurrected, but it is at the resurrection that some will be condemned to hell and others to eternal life in God’s presence (Rev. 20:11-15). Those who reject Christ will not be saved (John 3:18). So resurrection is not equated with salvation.

Finally, individual salvation is by faith alone, not by works. (Ephesians 2:8-9) It is through faith in Jesus alone that one receives the full measure of the gift of salvation. The Bible does not teach three levels of glorification. There is only eternal life with Christ, or eternal separation from God.

Jesus the Polygamist?

As we have studied, the Mormon doctrine of Jesus deviates from the Jesus of the Bible in several key areas. Another unique teaching of Mormonism on the life of Christ is in regards to His marital state. Mormonism teaches that while on earth, Jesus was married to at least three women. Although Mormons today try to distance themselves from this teaching, it is clearly a part of their historical record. Orson Hyde, one of the original Twelve Apostles of the Mormon Church and who was ordained by Joseph Smith, cites the gospel of John when he writes, “Jesus was the bridegroom at the marriage of Cana of Galilee, and He told them what to do. Now there was actually a marriage; and if Jesus was not the bridegroom on that occasion, please tell who was. I shall say here, that before the Savior died, He looked upon his own natural children as we look upon ours.”{24}

Mormonism teaches that Jesus was not only married, but He had a family. In a speech given by Hyde in the Salt Lake City Tabernacle, he exclaimed, “I discover that some of the Eastern papers represent me as a great blasphemer, because I said, in my lecture on marriage, at our last conference, that Jesus Christ was married at Cana of Galilee, that Mary, Martha, and others were His wives, and that He begat children. All that I have to say in reply to that charge is this–they worship a Savior that is too pure and holy to fulfil the commands of his Father. I worship one that is just pure and holy enough ‘to fulfil all righteousness;’ not only the righteous law of baptism, but the still more righteous and important law ‘to multiply and replenish the earth.’ Startle not at this! For even the Father Himself honored that law by coming down to Mary, without a natural body, and begetting a Son; and if Jesus begat children, He only ‘did that which He had seen His Father do.’”{25}

This would be consistent with Mormon theology, since marriage is a requirement for exaltation to godhood.{26}

According to the New Testament, there is no evidence to indicate that Jesus was married or that He had children. It is even more inconceivable that He would enter into a polygamous relationship, for it was not God’s intended will for marriage. (Genesis 2:24, Matthew 19:5, and 1 Timothy 3)

Our study reveals that the Jesus of Mormonism is not the Jesus of the Bible. The Mormon view of Jesus teaches that He was not eternally God, that He was procreated as the first spirit child of the Father, He is a spirit brother of Lucifer, and was begotten of the Father through physical relations with Mary. For these reasons, we cannot consider the Mormon teachings on Christ to be consistent with the New Testament.

Notes

1. Doctrine and Covenants 93:21-23.
2. Gospel Principles, 11.
3. James Talmage, Articles of Faith, 425.
4. Doctrine and Covenants 93:21
5. James Talmage, Articles of Faith, 426.
6. F.F. Bruce, Inerrancy, ed. Norman Geisler (Grand Rapids, MI.: Zondervan Publishing House, 1979) quoted in The Counterfeit Gospel of Mormonism (Eugene, OR: Harvest House Publishers, 1998), 126.
7. Harold Kuhn, “Creation,” in Basic Christian Doctrines, ed. Carl F. Henry. (Grand Rapids, MI: Baker Book House, 1983.), 61, quoted in The Counterfeit Gospel of Mormonism (Eugene, OR: Harvest House Publishers, 1998), 100.
8. Louis Berkhof, Manual of Christian Doctrine (Grand Rapids, MI.: Eerdman’s Publishing Co. 1983), 996, quoted in The Counterfeit Gospel of Mormonism (Eugene, OR: Harvest House Publishers, 1998), 100.
9. LeGrand Richards, A Marvelous Work and Wonder (Salt Lake City, UT: Deseret Publishng Company), 277.
10. Gospel Principles, 16-17.
11. McConkie, Mormon Doctrine 193.
12. McConkie, Mormon Doctrine, 546-547.
13. McConkie, Mormon Doctrine, 742.
14. James Talmage, Articles of Faith, 466.
15. Joseph Fielding Smith, Doctrines of Salvation, (Salt Lake City, Bookcraft, 1975), 1:18-20.
16. Craig Blomberg and Stephen Robinson, How Wide the Divide?, 135.
17. Craig Blomberg and Stephen Robinson, How Wide the Divide?, 78.
18. McConkie, A New Witness for the Articles of Faith, 47.
19. “Church News” in Deseret News, July 31, 1965, 7.
20. LeGrand Richards, A Marvelous Work and Wonder, 98
21. McConkie, Mormon Doctrine, 669.
22. Articles of Faith 2.
23. Gospel Principles, 19.
24. Journal of Discourses, vol. 2, 89.
25. Journal of Discourses, Vol. 2, p. 210.
26. Doctrine and Covenants 132.

Bibliography

Book of Mormon. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1986.

Doctrine and Covenants. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1982.

Gospel Principles. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1979.

Pearl of Great Price. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1982.

Ankerberg, John & John Weldon. Everything You Ever Wanted to Know About Mormonism. Eugene, OR: Harvest House Publishers, 1992.

Beckwith, Francis, Norman Geisler, Ron Rhodes, Phil Roberts, Jerald and Sandra Tanner. The Counterfeit Gospel of Mormonism. Eugene, OR: Harvest House Publishers, 1998.

Blomberg, Craig & Stephen Robinson. How Wide the Divide? Downer’s Grove, IL: InterVarsity Press, 1997.

Martin, Walter. The Kingdom of the Cults. Minneapolis: Bethany House Publishers, 1997.

McConkie, Bruce. Mormon Doctrine. Salt Lake City: Bookcraft, 1991.

Ostling, Richard. Mormon America. San Francisco: Harper and Collins Publishers, 1999.

Richards, LeGrand. A Marvelous Work and Wonder. Salt Lake City: Deseret Book, 1976.

Talmage, James. The Articles of Faith. Salt Lake: Deseret Book Company, Revised Edition, 1984.

Young, Brigham. Teachings of the Presidents of the Church: Brigham Young. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1997.

©2002 Probe Ministries.