Mormonism: A Guide for the Perplexed 9781441156600, 9781441163899, 9781474217415, 9781441142153

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Mormonism

GUIDES FOR THE PERPLEXED Bloomsbury’s Guides for the Perplexed are clear, concise, and accessible introductions to thinkers, writers, and subjects that students and readers can find especially challenging—or indeed downright bewildering. Concentrating specifically on what it is that makes the subject difficult to grasp, these books explain and explore key themes and ideas, guiding the reader toward a thorough understanding of demanding material. Jainism: A Guide for the Perplexed, by Sherry Fohr Spirituality: A Guide for the Perplexed, by Philip Sheldrake Daoism: A Guide for the Perplexed, by Louis Komjathy Sikhism: A Guide for the Perplexed, by Arvind-Pal Singh Mandair Western Esotericism: A Guide for the Perplexed, by Wouter J. Hanegraaff Confucius: A Guide for the Perplexed, by Yong Huang The Baha’i Faith: A Guide for the Perplexed, by Robert H. Stockman Kabbalah: A Guide for the Perplexed, by Pinchas Giller New Religious Movements: A Guide for the Perplexed, by Paul Oliver Zoroastrianism: A Guide for the Perplexed, by Jenny Rose

A GUIDE FOR THE PERPLEXED

Mormonism ROBERT L. MILLET AND SHON D. HOPKIN

Bloomsbury Academic An imprint of Bloomsbury Publishing Plc

L ON DON • N E W DE L H I • N E W Y OR K • SY DN EY

Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square London WC1B 3DP UK

1385 Broadway New York NY 10018 USA

www.bloomsbury.com BLOOMSBURY and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Robert L. Millet and Shon D. Hopkin, 2015 Robert L. Millet and Shon D. Hopkin have asserted their right under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the author. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library.

ISBN: HB: 978-1-4411-5660-0 PB: 978-1-4411-6389-9 ePDF: 978-1-4411-4215-3 ePub: 978-1-4411-3214-7 Library of Congress Cataloging-in-Publication Data Millet, Robert L., author. Mormonism : a guide for the perplexed / Robert L. Millet and Shon D. Hopkin. pages cm – (Guides for the perplexed) Includes bibliographical references and index. ISBN 978-1-4411-5660-0 (hb) – ISBN 978-1-4411-3214-7 (epub) – ISBN 978-1-4411-6389-9 (pb) – ISBN 978-1-4411-4215-3 (epdf) 1. Church of Jesus Christ of Latter-day Saints–Doctrines. 2. Mormon Church–Doctrines. I. Hopkin, Shon, author. II. Title. III. Series: Guides for the perplexed. BX8635.3.M555 2015 289.3–dc23 2015019643 Series: Guides for the Perplexed Typeset by Integra Software Services Pvt. Ltd.

CONTENTS

Preface  vii

1 An Age of Restoration  1 2 A Pillar of Light  9 3 The Expanding Canon  19 4 Authority to Act  33 5 Unveiling God and Angels  43 6 Discovering Jesus Christ  55 7 Gracious Works  67 8 From Eternity to Eternity  75 9 Truth and Moral Values  85 10 Priestly and Prophetic  99 11 Here and Hereafter  111 12 More Heavens than One  121 13 Building Zion  131 14 Churches and Temples  141 15 Family Life: Now and Forever  153

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16 The Good Life  167 17 Latter-day Saint Spirituality  185 18 Becoming Like God  193 19 A Missionary Faith  207 20 The Last Days  221 Appendices  230 Notes  239 Index  259

PREFACE

Entering into the world of another faith or religious tradition and coming to grasp the mind and thinking of members of that tradition are not easy. As the name of this series implies, some religious beliefs seem to many to be at the very least perplexing. There is something to be said for the value of objectivity in studying a tradition, of an outsider providing a perspective that is less likely to be tainted by loyalty or devotion to the faith. But, there are some things that can only be known from within, some tenets and practices and points of view that can only be articulated by a believer, by someone who has accepted the faith claims and devoted his or her life to the dissemination and perpetuation of those claims. It is from the latter perspective that we as authors operate in this book; we are active, practicing, and fully committed Latter-day Saints. While we have sought to be as objective as we can in describing the whys and wherefores of The Church of Jesus Christ of Latter-day Saints (LDS or Mormon), we readily remind the reader that pure objectivity is impossible, for each writer brings to the literary endeavor his or her own point of view, background, training, and conclusions. This book is not an official production of either the Church or of Brigham Young University (BYU), our own academic home. While we admit that there will surely be members of the LDS faith who may draw different conclusions about the Church and its teachings than we do in this work, we affirm that what we will be setting forth is a majority view, that with which the bulk of the Mormon population would agree wholeheartedly. No, there is no monolithic brand of Mormonism, to be sure, but those who choose to view the faith differently constitute such a small percentage of the overall membership that we feel confident that what we have written is consistent with the institution’s current doctrinal and ecclesiastical thrust. The two of us have taught within the LDS Church Educational System for a total of more than fifty years, and we have both been

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employed as members of the Religious Education faculty at BYU for a good portion of that time. Joseph Smith, the founder and first prophet-president of the Church, once remarked with rather astonishing confidence: Truth is “Mormonism.” God is the author of it. It is by Him we received our birth. It was by His voice that we were called to a dispensation of His Gospel in the beginning of the fullness of times. It was by Him we received the Book of Mormon; and it is by Him that we remain unto this day; and by Him we shall remain, if it shall be for our glory; and in His Almighty name we are determined to endure tribulation as good soldiers unto the end.1 In this short work, we will undertake the task of explaining why Joseph Smith would dare speak with such boldness, and why he would devote himself so completely to a cause for which he would at the age of thirty-eight give his life. The source of his commitment is not unrelated to the reason why each year approximately a quarter of a million persons throughout the world choose to uproot themselves and become members of The Church of Jesus Christ of Latter-day Saints. Who are the Mormons? What do they stand for? How do their belief and lifestyle differ from that of other professing Christian groups? What is the appeal of Mormonism? We will now attempt to answer these and many other similar questions. RLM SDH

Suggested readings Following each chapter, we have provided a list of suggested readings on that particular topic. Since we obviously cannot cover every facet of LDS belief or practice in a short work such as this, we recommend that interested readers turn to the fivevolume Encyclopedia of Mormonism, edited by Daniel H. Ludlow (Macmillan, 1992) to search for selected topics. Additional insight into theological matters may be found in LDS Beliefs: A Doctrinal Reference, by Robert L. Millet, Camille Fronk Olson, Andrew C. Skinner, and Brent L. Top (Deseret Book, 2011).

CHAPTER ONE

An Age of Restoration It seems natural for many of the older generations to speak fondly and nostalgically of a better time, a golden age, an era when honesty and integrity and fairness and goodwill were the order of the day. Insistence on the part of the younger generation that such a time may never really have existed has done little to silence the refrain and settle the uneasiness on the part of those who desperately want to return to bygone days. And perhaps no facet of society has been more prone to pine for the past than those interested in the religious and spiritual life.

Beginnings The Church of Jesus Christ of Latter-day Saints came into being in the early nineteenth century. The population of our young nation doubled in the first quarter of the century. It was a time of revolution, what some historians have called the “Second American Revolution,” a time of upheaval, of movement—social, political, economic, and religious, a movement in values and ideology as well as topography. Alexis de Tocqueville characterized the age as follows: “In the United States a man builds a house in which to spend his old age, and he sells it before the roof is on; he plants a garden, and leaves it just as the trees are coming into bearing.”1 Orestes Brownson, a prominent thinker of the time, explained: “No tolerable observer of the signs of the time can have failed to perceive that we are, in this vicinity at least, in the midst of a

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very important revolution; a revolution which extends to every department of thought, and threatens to change ultimately the whole moral aspect of society. Everything is loosened from its old fastenings, and is floating no one can tell whither.”2 This was the age of Restorationism, an era in US history when men and women read the Bible, believed its story and message, and sought for a return to “the ancient order of things.” Disillusioned by what they perceived to be a prostitution of the faith of the firstcentury followers of Jesus and offended by a divisive creedalism that drew lines in the religious sand, they longed for the reestablishment of primitive Christianity; others desired once more to enjoy the spiritual gifts and outpourings that had once graced the ancients. A striking illustration of one imbued with such desires was Alexander Campbell. Thomas and Alexander Campbell came to the United States from Ireland. Educated and trained as Presbyterian ministers in Scotland, Thomas Campbell and his son began another of the many campaigns against creeds and a theologically stifling Calvinism. Thomas had arrived in the United States first and, after having obtained a pastorate in a Presbyterian Church in southwestern Pennsylvania, had managed to incur the wrath of the synod for teaching what some called heretical doctrines. Campbell rejected the notion that the Church should hold the Westminster Confession of Faith as a term of communion. He denied that faith came through some mystical-emotional experience and stressed that faith resulted rather from “an intelligent response to the mind of evidence.”3 After dismissal by the Presbyterians, Thomas continued to teach his doctrines to the farmers in western Pennsylvania and organized the “Christian Association of Washington” in 1809. This society emphasized “a pure Gospel ministry, that shall reduce to practice that whole form of doctrine, worship, discipline, and government, expressly revealed and enjoined in the word of God.”4 Alexander Campbell joined his father in the United States in 1809, learned of the beliefs and practices of the movement, and assumed leadership. He accepted the doctrine of believer’s baptism by immersion, was baptized, and in 1811 became pastor at the Brush Run Baptist Church in what is now Bethany, West Virginia. Campbell’s adherence to his restorationist beliefs proved a serious concern to the Baptists, and he was rejected by many Baptist colleagues in the ministry. In 1823, the younger Campbell began editing a magazine entitled the Christian Baptist, the title of which

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was eventually changed to the Millennial Harbinger, the latter title evidencing a belief in the imminence of Christ’s Second Coming. Campbell’s dissatisfaction with nominal Christianity is apparent in a statement from the first volume of the Christian Baptist: “We are convinced, fully convinced, that the whole head is sick, and the whole heart faint of modern fashionable Christianity.”5 In addition, Campbell the iconoclast “condemned all beliefs and practices that could not be validated by apostolic mandates. He proclaimed that missionary societies, tract societies, Bible societies, synods, associations, and theological seminaries were inconsistent with pure religion.”6 Alexander Campbell’s disillusionment with nineteenth-century religion was not an isolated perception. As late as 1838, Ralph Waldo Emerson stated in his famous “Divinity School Address” at Harvard that “the need was never greater of new revelation than now.” Further, “the Church seems to totter to its fall, almost all life extinct.” Continuing, “I look forward for the hour when the supreme Beauty, which ravished the souls of those Eastern men, and chiefly of those Hebrews, and through their lips spoke oracles to all time, shall speak in the West also.”7 A number of later LDS Church leaders spoke of their own quest for truth and of the frustrations they felt before their encounter with Joseph Smith. Brigham Young stated: “My mind was opened to conviction, and I knew that the Christian world had not the religion that Jesus and the Apostles taught. I knew that there was not a Bible Christian on earth within my knowledge.”8 Wilford Woodruff, an early Mormon convert who later became the fourth president of the Church, said: “I did not join any church, believing that the Church of Christ in its true organization did not exist upon the earth.”9 Willard Richards, later a counselor in the Church’s First Presidency to Brigham Young, became “convinced that the sects were all wrong, and that God had no church on earth, but that he would soon have a church on earth whose creed would be the truth.”10

Destined to divide It was inevitable that Joseph Smith and his followers would be at odds with their religious neighbors. Indeed, as one historian has

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written, “If sustained controversy denotes cultural importance, then Mormons were as significant as any other religious group in nineteenth-century America.”11 Jan Shipps has pointed out that, unlike the restorationist understandings of the Campbellite, Seventh-day Baptist, and other primitivist movements, Mormonism’s understanding of itself as a restoration movement began with the belief that the Church of Jesus Christ was removed from the earth when direct communication between divinity and humanity ceased at the end of the apostolic age. Furthermore, Mormonism’s understanding of itself as the (not “a”) restoration proceeded from the assumption that restoration could and would come about when and only when direct communication between humanity and divinity was reopened. This is to say that before restoration could occur, one who could speak for God, a prophet, would have to come forth.12 As the Latter-day Saint movement began to grow and as the years passed, Mormon leaders would speak often of the fact that what distinguished them from the rest of the Christian world was that God had chosen to restore the gift and power of revelation or divine communication, institutional and individual; that spiritual gifts, as practiced in the New Testament Church, were once again on the earth and were blessing humankind;13 that new scripture, holy scripture beyond the Bible, had been delivered by angels; that divine priesthood authority, apostolic authority, the powers Jesus had given anciently to Peter and the apostles, were once more on the earth; that sacred and saving sacraments or ordinances were again being administered by authorized servants of God; that the restored Church of Jesus Christ had been organized and empowered; that the same organization that existed in the primitive Church was now in operation; that God’s covenant with ancient Israel was now in process of being reestablished among a modern Israel; that God had, in fulfillment of the prophecy of Isaiah, set his hand again to gather scattered Israel; and that the prophetic word of the apostle Paul that God would, in the “dispensation of the fullness of times,” gather all things in one, in Christ (Ephesians 1:10), was beginning to be fulfilled.14

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Now, to be sure, from the point of view of pastors and priests and religionists in proximity to the Latter-day Saints, such claims were audacious. But these were not their strongest claims. One perceptive observer of Mormonism, Evangelical Christian Richard J. Mouw, has pointed out that a person cannot understand the Mormon people and what makes them tick by simply discussing, for example, their new books of scripture (see Chapter Three). There is more. Mouw has written, For Mormonism, this reliance on writings—sacred “pages”—is secondary. What they see as primary is the office of the prophet. The most important thing to Mormons about their early history isn’t that Joseph Smith dug up the golden plates containing the Book of Mormon in the early decades of the nineteenth century. More importantly, Mormonism teaches that in the person of Joseph Smith the ancient office of prophet was restored. Whereas Christians and Jews and Muslims are known as “people of the Book”—religious traditions that are inextricably linked to their sacred texts—Mormons insist on going “behind” the process that produced “the Book.” What matters about the Bible is that it contains the teachings that had come directly from God to apostles and prophets. And now, they argue, the prophetic office has been restored.15 And so it was that The Church of Jesus Christ of Latter-day Saints began to be viewed, early on, as distinctive, separate, and apart from Presbyterians, Methodists, Baptists, and even the relatively few Roman Catholics in the region. What is quite odd is that it is extremely difficult to find accusations against the “Mormonites,” as they were called occasionally, to the effect that they were not Christian. They were different, to be sure. Odd. Certainly peculiar. But, there seemed to be sufficient understanding on the part of Mormon critics that the Saints did in fact believe in the redeeming mission of Jesus Christ; that whether one accepted the LDS faith’s explanation for the origins of the Book of Mormon or not, the Book was filled with teachings about Christ, drenched in what could be called redemptive theology—the nature of fallen humanity, man’s inability to save himself, salvation by grace, and the need to be spiritually reborn. In other words, the Mormons were

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viewed by most non-Mormons as unusual and even suspicious, but surely Christian. They may not have been Roman Catholic, Eastern Orthodox, or Protestant, but they did profess a belief in Jesus as the Son of God. Christian, but different. Indeed, Mormons as “religious outsiders” were tough to categorize. One historian, Laurence Moore, described the Latterday Saints as, a simplified faith that suppressed many familiar and divisive theological controversies. If one likes, one can attach the labels Arminian, Antinomian, and Universalist to Mormonism. However, Mormons spent little time debating controversial points of religious doctrine … . The authority that Mormonism promised rested not on the subtlety of its theology. It rested on an appeal to fresh experience—a set of witnessed golden tablets that had been translated into a book whose language sounded biblical … . Many Americans of that period, in part because of popular enthusiasm for science, were ready to listen to any claim that appealed to something that could be interpreted as empirical evidence.16 But now we are getting ahead of ourselves. To begin with, let us turn our attention to that event that started it all—young Joseph Smith’s announcement that he had had a heavenly manifestation and had been given specific instructions regarding his own soul and the eternal welfare of the whole human race.

Suggested readings Backman, Milton V. Jr. American Religions and the Rise of Mormonism. Salt Lake City: Deseret Book, 1970. Bushman, Richard L. Joseph Smith and the Beginnings of Mormonism. Urbana: University of Illinois Press, 1984. Bushman, Richard Lyman. Joseph Smith: Rough Stone Rolling. New York: Knopf, 2005. Cross, Whitney R. The Burned-Over District: The Social and Intellectual History of Enthusiastic Religion in Western New York, 1800–1850. Ithaca, NY: Cornell University Press, 1950. Hatch, Nathan O. The Democritization of American Christianity. New Haven, CT: Yale University Press, 1989.

AN AGE OF RESTORATION Hughes, Richard T., ed. The American Quest for the Primitive Church. Urbana: University of Illinois Press, 1988. Moore, R. Laurence. Religious Outsiders and the Making of Americans. New York: Oxford, 1986. Remini, Robert V. Joseph Smith. New York: Penguin, 2002. Shipps, Jan. Mormonism: The Story of a New Religious Tradition. Urbana: University of Illinois Press, 1985.

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CHAPTER TWO

A Pillar of Light When fourteen-year-old Joseph Smith walked into the grove of trees that stood just behind his family’s farmhouse in Palmyra, New York, in the Spring of 1820, he brimmed with the concerns of a religious seeker and the unbridled faith of a young boy. As he later described it in words that mirror the pervading spirit of his time, he had been deeply unsettled by the effects of a series of religious revivals that had been held near his hometown: During this time of great excitement my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties … . So great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. My mind at times was greatly excited, the cry and tumult were so great and incessant … . In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it?1

Joseph’s religious background Joseph’s mother, Lucy Mack Smith, along with three of his siblings had joined the Western Presbyterian Church in the area,2 but Joseph’s father, Joseph Smith, Sr., who had a leaning

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toward Universalism, refused to join any organized Church. Young Joseph himself appears to have been uncomfortable with the Reformed (Calvinist) views of the Presbyterian Church and instead felt himself drawn to the Methodists, as his mother encouraged the entire family to join her in “getting religion.” As Joseph struggled with his confusion, he came upon a very biblical solution, encouraged by the words of James 1:5, “If any of you lack wisdom, let him ask of God which giveth to all men liberally and upbraideth not, and it shall be given him.”3 According to an interview with Joseph’s brother William, Joseph had heard a rousing sermon by the itinerant Methodist preacher George Lane, titled “What church shall I join?” In the sermon, George Lane quoted James 1:5, declaring that its promise was still in effect in a way that influenced the young Joseph greatly.4 Joseph recorded his feelings as he later pondered the verse, “Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did.”5

The Vision The question posed by Lane epitomizes the religious enthusiasm of the time and appears to have been the very question asked by Joseph in the pivotal prayer leading to his vision. He went into the grove expecting an answer to prayer, possibly in miraculous fashion. Joseph recorded the ensuing experience several times during his life, each account containing the same basic story line.6 Being alone in the woods, an experience not uncommon for a boy at that time, he began to hear the sounds of someone walking in the woods behind him, sneaking up on him. He jumped up to discover who was there but saw no one. He began to pray again, stating that it was the first time he had ever made the formal attempt to pray vocally. He became more agitated, however, by his concerns and fears, his instinct that he was being stalked in preparation for an attack increasing until he felt completely bound, not simply by fear but by the force of a real spiritual opponent whose strength greatly exceeded his own.

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Immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction … . I was ready to sink into despair and abandon myself to destruction—not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being.7 Caught fast by this force, and feeling himself on the brink of destruction, Joseph exerted himself to call out to God again. At this moment, a pillar of light appeared and he felt himself immediately freed from the bondage. In one of his earliest recollections of the experience, he recounts that the light was so bright that he feared it would cause the woods to burst into flames.8 Just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him!9 At this point, the question suggested by the Methodist preacher appears almost verbatim in Joseph’s account, “No sooner did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right … and which I should join.”10 The reply that Joseph received—that none were correct—would create a theological chasm between the LDS Church and the remainder of the Christian world. When the young Joseph later retold his experience to “one of the Methodist preachers, who was very active in the before mentioned religious excitement”—presumably to George Lane, the source of his original enthusiasm—he was told “it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles,

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and that there would never be any more of them.”11 This early, formative experience with a trusted religious leader later led Joseph to view his experience and the response it generated as a mirror of Paul’s New Testament vision of Christ that Paul would present before hostile crowds. Joseph’s own conclusions from the vision were relatively simple. Returning to his home after the experience, he told his mother, “I have learned for myself that Presbyterianism is not true.”12 Other accounts also seem to reflect the importance of his mother’s influence on Joseph and her desire that he “get religion.” In the earliest recorded account, he describes the vision in terms of a conversion to Christ, stating that he had been heavy from the weight of his sins, and that the Lord told him that he was forgiven.13 Although the vision would later be seen by Joseph and members of the LDS Church in terms of the beginnings of his role as a prophet, there is little indication that he saw it in that light at the time. He had a question; the Bible promised an answer to those who asked in faith; Joseph asked God and received the answer in clear, unmistakable terms. As a result, he knew that God existed, that he answered prayers, and that God was aware of him, all of which were powerful and miraculous comforts for a religious seeker of his time. The answer at the time, however, did not necessarily encourage Joseph to see himself in a new, prophetic role. Even from the vantage point of his later experience, he told how, after the vision, he returned to his youthful ways, experiencing many of the follies common to youth. His budding awareness of his unique position would come later, in response to another prayer of concern for the welfare of his soul. That next prayer would lead him directly to a translation of the Book of Mormon.

Criticisms of the First Vision Accounts Besides its significant theological implications, two main criticisms have been leveled against the historical nature of Joseph’s vision. First, some have questioned the differences in the details that Joseph and others recorded regarding his vision. Upon closer analysis, most of these differences are insignificant and are easily explained by the author’s purposes and audience at the time when the account was written. For example, the 1832 or earliest account, written

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in Joseph’s own hand, mentions the Lord’s sweeping rejection of traditional Christian creeds but focuses more closely on the Lord’s forgiveness of Joseph’s sins than do the other tellings. The 1835 account recounts that part of the adversary’s attack on Joseph was to place fears and other distracting thoughts in his mind, such as hearing footsteps behind him in the woods—a common concern for many when wandering alone in a secluded place—or having his tongue swell in his mouth as he sought to utter the words of his prayer vocally. Rather than detracting from the account, these details provide a nuanced picture of the vision, adding or skipping over certain details as is almost universally the case when anyone tells a personal experience to multiple audiences. Similar shifts in details are found in Paul’s New Testament recounting of his vision of the Lord (see Acts 9:3–9 compared with Acts 22:6–11; in particular compare 9:7 with 22:9). The varying detail of greatest significance for critics of the First Vision is found in the 1832 account, in which Joseph only mentions the appearance of one divine being, “the Lord”: “And the Lord opened the heavens upon me and I saw the Lord. And he spake unto me, saying, ‘Joseph, my son, thy sins are forgiven thee … . Behold, I am the Lord of glory. Behold I was crucified for the world that all may have eternal life.’”14 The omission of two separate beings in the earliest account of the vision has led some to accuse Joseph of shifting the story to match a shifting theology. Each of the accounts, however, emphasizes the role of the Son as the one bringing Joseph the answer to his prayer. The Church’s official (1838) account, for example, mentions the presence of the two divine beings, but only represents the Father as speaking briefly to call Joseph by name and say, “This is my beloved son. Hear him!”15 The Son then gives Joseph the same basic message as that portrayed in the 1832 account. The 1835 account also emphasized the role of the Son, describing the Father as presenting the Son before essentially disappearing from the account. The same 1835 account also includes the mention of other angelic figures, a detail not included in any other account before or after. Finally, in 1844, eleven days before his death, Joseph declared before a large crowd, I wish to declare I have always and in all congregations when I have preached on the subject of the Deity, it has been the plurality of Gods. It has been preached by the Elders for fifteen

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years [since 1829, when Joseph first completed the translation of the Book of Mormon and began to share his message]. I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and the Holy Ghost was a distinct personage and a Spirit.16 Although some may question Joseph’s honesty regarding this statement, large portions of his audience would have known whether he was telling the truth or not. A second issue attracting the notice of critics is the twelve-year gap between the 1820 vision and its first recording in Joseph’s journals. Early missionary efforts reveal little or no evidence that Joseph’s vision was a central feature of the message of the new Church. The message instead focused on the Book of Mormon as new scripture from God and as a sign of Joseph’s prophetic calling.17 The lack of emphasis given to the First Vision indicates to some not only a shifting emphasis, but even a complete fabrication of the story to provide an early foundation for Joseph’s later role. For Mormons, however, the late emphasis given to the First Vision is not surprising. Joseph’s early experience as a young teenager who eagerly shared the vision only to receive bitter persecution and mockery at the hands of those he respected may have led him to closely guard the sacred experience. In the official account of the vision, Joseph’s recollections still appear fresh in his mind, It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself.18 In addition to his early experiences sharing his vision, the text of the Book of Mormon states numerous times that this new book of scripture was to serve as the key sign that God had begun his work in the last days in preparation for his Second Coming.19 Rather than a personal vision seen by an obscure, uneducated farmboy, a vision

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that could not be scientifically verified by a skeptical audience, the Book of Mormon could be held in the hand, read, and studied. To early Mormons, it was tangible evidence that Joseph Smith had been called by God. The organization of the new Church was timed to closely follow the publication of the Book of Mormon and hinged upon its witness. The First Vision was apparently not seen at that time by Joseph Smith as the beginning of his prophetic call, but only came to be understood by him and others in that light through the benefit of hindsight.

Theological Significance of the First Vision Whatever its importance to early members of the LDS Church, the First Vision, like the Book of Mormon, has come to occupy a foundational place in LDS self-understanding. The heavens had been closed to direct revelation for hundreds of years, silenced by theological tenets that trained generations of Christians to not expect any communication besides the gentle stirrings of God’s Spirit. Joseph Smith was fourteen years old and had no such theological limitations upon him. With “faith nothing wavering” (James 1:6), he went into the woods with a simple question and the firm belief that God would answer his prayer. From an LDS perspective, the opening of the heavens may have been unheralded at the time, but has in the decades since served as a lightning bolt of inspiration whose thunderclap has sounded across the nations of the world. Every Latter-day Saint child is raised to believe firmly and implicitly that God answers prayers, that He is willing to communicate directly with them, and that they can and should go to God for wisdom. They are raised to believe that God knows their names as He knew Joseph Smith’s name, and that they do not need dusty theological degrees to earn their way into His confidence. Sincere faith and God’s mercy are sufficient to split the heavens. This simple, biblically grounded belief does much to explain the audacity of eighteen-year-old missionaries sent throughout the world to proclaim the message of the restored gospel. It explains how LDS Bishops (local pastors), who have received little formal pastoral training besides their commitment to and lifelong personal study of the gospel, can believe that God will qualify and inspire

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them to lead appropriately. It does much to explain the confidence and enthusiasm with which Latter-day Saints approach their relationship with God and with others. In addition to God’s willingness to answer, Joseph’s experience with the Father and the Son was so real and tangible to him that it served as the foundation for his understanding of God for the rest of his life. This was not a distant God who was mysterious and incomprehensible. With all of God’s limitless power and glory, this was a Father who had shape and form, looked like his Son, stood next to his Son, and took turns with that Son speaking to young Joseph. For Latter-day Saints, Joseph’s vision overturns centuries of traditional Christian dogma about God, not just the dogma that God no longer speaks, but also the dogma that one of the reasons for this reticence is because God’s being is so unintelligible to mankind that he is, in a sense, unable to speak without actually becoming mortal and walking among mankind (what the Christian world calls the Incarnation). Joseph’s experience paved the way for his later teachings that mankind are truly children of God, and though separated from their Father by the effects of the Fall and by their sins, they are the subjects of a Father’s tender and loving care. When Latter-day Saints sing the words of their beloved hymn, “I am a Child of God,” many of them think upon the First Vision as the beginnings of that modern-day understanding. The First Vision does not merely form the foundation of the LDS belief in and understanding of the Father and the Son, although it certainly does that, but it also demonstrates the reality of Satan, an adversary who fights against the work of God with real and focused determination. It paints God’s work in the hues of an epic battle of good versus evil, much as it is depicted in the New Testament book of Revelation. From the story of the First Vision, Mormons learn that they should expect challenges, opposition, and setbacks, both for their Church and in their personal lives. They also learn, however, that God is more powerful than these setbacks, even when they appear overwhelming, and that if they hold on in faith, God will strengthen them to overcome. Joseph’s recounting of the First Vision, in other words, prepared Mormons for much of what they would experience in the early years of the Church and prepares Mormons today to face the difficulties of life with hope and a firm resolve.

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Conclusion Joseph went into the woods to ask what Church he should join. The answer he received set him and the Church he would found on a collision course with the rest of Christianity in ways that remain fresh and at times painful still today. According to every account of the First Vision, the answer Joseph received taught him that Christianity had early on suffered from a loss of truth so profound, and that ensuing dogmas and creeds had so altered the nature of the New Testament religion that God needed to start afresh. Joseph Smith’s later teachings, along with those of subsequent leaders of the Church, have done much to emphasize the truth and goodness that exist in Christianity and in other world religions. Latter-day Saints do not believe that the intervening centuries between the close of the New Testament and the First Vision were devoid of great goodness, faith, loyalty to truth, and spiritual gifts. But, the concept of a general apostasy does give Latter-day Saints a powerful raison d’etre. A complete apostasy demands a complete restoration. As strident as the message may at times appear to be to others, Mormons feel that it acts as the clear tones of a trumpet calling to all people across the world. We will conclude this chapter with the statement of previous LDS Church leader Gordon B. Hinckley, who spoke of the power of the official account of the First Vision for Mormons: I thank my Father in Heaven for the testimony I have of the reality of the First Vision. I have stood among the trees where Joseph knelt as a boy, and heard the whisperings of the Spirit that it happened as he said it happened. I have read the words of critics, who from 1820 until now have tried to destroy the validity of that account. They have made much of the fact that there were several versions and that the account as we now have it was not written until 1838. So what? I find security for my faith in the simplicity of his narrative, in its lack of argument, in its straightforward reasonableness, and in the fact that he sealed his testimony with his life’s blood. Could there have been a stronger endorsement?20

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Suggested readings Backman, Milton V. Jr. Joseph Smith’s First Vision: Confirming Evidences and Contemporary Accounts, 2nd edition. Salt Lake City: Bookcraft, 1980. Bushman, Richard Lyman. Joseph Smith: Rough Stone Rolling. New York: Knopf, 2005. Christensen, Matthew B. The First Vision: A Harmonization of 10 Accounts from the Sacred Grove. Springville, UT: CFI, 2014. Dodge, Samuel Alonzo and Steven C. Harper, eds. Exploring the First Vision. Provo, UT: BYU Religious Studies, 2012. Harper, Steven C. Joseph Smith’s First Vision: A Guide to the Historical Accounts. Salt Lake City: Deseret Book, 2012. Proctor, Scot Facer and Maurine Jensen Proctor, eds. The Revised and Enhanced History of Joseph Smith by His Mother. Salt Lake City: Deseret Book, 1996. Welch, John W. and Erik B. Carlson, eds. Opening the Heavens: Accounts of Divine Manifestations, 1820–1844. Salt Lake City: Deseret Book and Brigham Young University Press, 2005.

CHAPTER THREE

The Expanding Canon Latter-day Saints strongly aver that they are a biblical faith. Others have at times just as strongly disagreed. One of the primary sources of that discord is found in the LDS acceptance of other scripture in addition to the Bible, primarily the Book of Mormon. John 21:25 provides this compelling statement, “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.” Latter-day Saints ask: If a full rendering of the deeds of Jesus would overflow the world, is there space in Christianity for additional books of scripture about him? Most who pick up a copy of the Book of Mormon for the first time assume that they will be reading a book that describes the theological beliefs of the Mormons. Although there certainly are distinctive doctrinal teachings in the book—including the very existence of a book of scripture in addition to the Bible—the goal of the book is not to describe the LDS faith. Rather, the book served as a foundation for the formation of the Church, and as an evidence that early (and current) missionaries could provide when sharing their beliefs of the prophetic calling of Joseph Smith. The nickname “Mormon” comes from the LDS belief in this book rather than the other way around: the Book of Mormon received its name, and people then started calling members of the new church “Mormons.” This chapter will describe the unique LDS scripture known as the Book of Mormon, what it means to Mormons, and how it may be situated in the world of Christian thought. It will also provide an overview of other unique LDS scripture.

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The coming of the Book of Mormon After his experience in the grove, Joseph Smith’s life continued much like that of other teenage boys in his time. He helped clear his father’s land, hired out for odd jobs around the neighborhood, and worked to help his family survive financially in any way possible. In his official account, Joseph is somewhat critical of his own comportment after receiving such a powerful and important witness from God: Having been forbidden to join any of the religious sects of the day, and being of very tender years, and persecuted by those who ought to have been my friends and to have treated me kindly, and if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me—I was left to all kinds of temptations; and, mingling with all kinds of society, I frequently fell into many foolish errors, and displayed the weakness of youth, and the foibles of human nature; which, I am sorry to say, led me into divers temptations, offensive in the sight of God. In making this confession, no one need suppose me guilty of any great or malignant sins. A disposition to commit such was never in my nature. But I was guilty of levity, and sometimes associated with jovial company, etc., not consistent with that character which ought to be maintained by one who was called of God as I had been. But this will not seem very strange to anyone who recollects my youth, and is acquainted with my native cheery temperament.1 Joseph’s “native cheery temperament” would continue with him throughout his life. He was known to frequently engage in athletic and social events, his favorite competition being the game of “stick pulling,” in which two men sit facing each other, legs bent and feet touching, and then grasp a stick and try to pull each other into a standing position. His frontiersman personality and warm, friendly manner endeared him to his people, but often caused confusion among visitors who expected one claiming to be a prophet to show an appropriately quiet demeanor and a rigorous sense of the seriousness of life. Early on, as might be expected of a young boy on the frontier, his personality caused him to associate at times with rougher characters.

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This propensity, combined with the pressing financial needs of his family, can help in part explain Joseph’s involvement in “treasure seeking,” a popular pursuit for many in his day that Joseph may have had in mind when referring to “foolish errors.” He at times hired out to serve as laborer for those digging for treasure and even was known to use a “peep stone” to assist him in this process, a practice somewhat similar to searching for water by means of a divining rod. Although many would consider the practice strange today, it was not uncommon in Joseph’s day and was seen by many as a normal extension of their religious faith. The practice was discontinued by Joseph after being chastised by God as part of his prophetic preparation to receive the Book of Mormon.2 Nevertheless, early on Joseph’s associations and some of his behaviors caused him sufficient concern that he often felt condemned for his weaknesses. As this feeling grew upon him, he determined to rely upon a petition to the Lord as he had done in the past. On the evening of September 21, 1823, three years after his first vision, Joseph again petitioned the Lord to answer his prayers, this time seeking for forgiveness of his sins as countless worshippers have done before and since. Joseph’s faith, bolstered by the success of his prior entreaty, led to another divine manifestation. An angel appeared to Joseph that not only began his prophetic preparation in earnest—quoting biblical scripture to Joseph and showing him its modern-day relevance—but also told him of a sacred record that was buried nearby. According to the angelic messenger, whose name was Moroni, the record had been engraved upon metal plates in order to preserve its message from decay and had then been buried centuries earlier by Moroni himself, the last prophet of those responsible for its composition. Joseph was shown the location of its hiding place and was commanded to retrieve it as soon as he was prepared to do so. This occurred four years later after a series of yearly tutorial visits from the angel. On September 22, 1827, Joseph went to the hill Cumorah one last time and retrieved the plates, beginning an almost two-year process that would culminate in the publication of the Book of Mormon in March 1830. Since the book was recorded in an ancient language unknown to Joseph or others, he was only able to translate it “by the gift and power of God.”3 Along with the metal plates, Joseph had also

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retrieved what he later called the Urim and Thummim.4 Little is known regarding the process of translation, but close friends of Joseph describe him using “seer stones” to somehow aid in the process.5 The translation of the book had many obstacles, including constant harassment of Joseph by his neighbors, Joseph’s need to work his land in order to provide for his family, the theft of a large portion of the translation, two moves to locations that would make the work easier, early difficulty in finding a scribe who could help Joseph consistently, and later difficulty in obtaining funds for the book’s eventual printing. Well-documented evidence exists that Joseph had done very little on the translation before April 1829, and that the majority of the work on the book was done during an intense, ninety-day period, after which the publisher’s work commenced.6 The account of an ancient record buried on golden plates, the appearance of angels to direct its discovery, and the use of stones to assist in its translation prove difficult to believe for some. Latter-day Saints view the existence of the book as nothing short of miraculous. Eye witnesses of the book’s translation claim that Joseph translated page after page unassisted by any outside sources, and that after taking breaks he would resume his account without checking where he had left off or struggling to renew the narrative thread.7 The book contains 530 pages of complex story line interwoven with religious sermons, letters, poetic content, and multiple layers of narrators who quote each other and who regularly quote from biblical sources.8 These biblical quotations are at times quoted intact—almost always using the language of the King James Version—but are also found as brief allusions that are interwoven and adapted into new contexts, much as New Testament authors adapted Old Testament messages to provide meaning to their current situation.9 Dozens of new names are introduced,10 the book displays a consistent and complex geography,11 and multiple themes are interwoven throughout the text in ways that demonstrate both a variety across the book’s authors, as well as maintaining a consistency of purpose.12 Latterday Saints delight in quoting a statement from Joseph’s wife Emma, made long after Joseph had died: Joseph Smith could neither write nor dictate a coherent and well-worded letter; let alone dictating a book like the Book of

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Mormon. And, though I was an active participant in the scenes that transpired, and was present during the translation of the plates, and had cognizance of things as they transpired, it is marvelous to me, “a marvel and a wonder;” as much so as to anyone else.13 Her words reflect the sentiments of Latter-day Saints, who continue to believe in the book’s miraculous translation, as well as the ancient nature of its story and religious teachings. They believe it came through Joseph Smith, but not from him.

The Book of Mormon narrative and teachings The miraculous nature of the Book of Mormon’s translation, so difficult for modern audiences to believe, has often overshadowed the power of the book’s contents for both Mormons and nonMormons alike. Many fight heated battles over whether the book can be true or not and over what its falsity or verity indicates about the LDS Church. One non-LDS scholar, Nathan Hatch, has noted: For all the recent attention given to the study of Mormonism, surprisingly little has been devoted to the Book of Mormon itself. What are the patterns deep in the grain of this extraordinary work and what do they reveal about the perceptions and intentions of the Prophet Joseph Smith? Mormon historians, of course, have been more interested in pointing out the ways in which the book transcends the provincial opinions of the man Joseph Smith, thus establishing its uniquely biblical and revelatory character. Mormon detractors, on the other hand, have attempted to reduce the book to an inert mirror of the popular culture of New York during the 1820s, thus overlooking elements that are unique and original … . Scholars have not taken seriously Joseph Smith’s original rationale about the nature of his prophetic mission. The pivotal document of the Mormon Church … still receives scant attention from cultural historians, while scholars rush to explore more exotic themes, such as the influence upon Joseph Smith of magic, alchemy, and the occult.14

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The main narrative of the Book of Mormon describes the history of a group of Israelites who fled from Jerusalem approximately 600 BC, crossed the ocean, and dwelled in an unspecified location on the American continent. Most LDS would eventually come to see the American Indians, whether in North, Central, or South America, as the partial ethnic descendants of these Israelites as they settled in the Americas, eventually intermarried with those around them, and finally (after almost 1,000 years and a complete abandonment of their religious covenants) lost the cultural memory of their early origins. The people in the Book of Mormon were led by prophets who received direct revelation from God in the biblical manner, including visions of the future day when the book they were recording would come forth. The three main prophetic writers-editors of the book each expressed a clear understanding that, although they served as a prophetic guide for their own people, this book was being written for a future audience; they had a visionary understanding of the needs of that audience. The book therefore evidences an open relationship with the modern reader, as demonstrated by this statement from the last prophet, Moroni, “Behold, I speak unto you as if ye were present, and yet ye are not. But behold, Jesus Christ hath shown you unto me, and I know your doing” (Mormon 8:35). This type of direct discourse can be disconcerting for some readers who are more accustomed to the biblical style of veiled editors who influence the text without stating their purposes, and prophets who speak of a future day but rarely if ever speak directly to that future day. For some non-Mormons, this attention to modernity makes the book feel even more like the product of nineteenth-century Joseph Smith. For Latter-day Saints, the book speaks to them directly with prophetic encouragement and warnings and has great power because of that clarity of focus. The book relentlessly bends its narrative and the burden of its prophetic messages toward its stunning apogee, an appearance of the resurrected Jesus to the people in the Americas. Book of Mormon prophets had openly prophesied of his coming for centuries before, and his eternal Gospel had been preached clearly and openly by them. Finally, Jesus descends, invites all present to come forward and touch the marks of crucifixion in his hands and feet, teaches concepts that he had taught to Jews in the Holy Land, and works miracles of healing and power. Before departing, he

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establishes a Church similar to that found on the other side of the world, complete with a leadership of twelve “disciples,” who are understood as subordinate in authority to the twelve apostles called during Jesus’ mortal ministry. His time among them was so pivotal that it initiated a kind of brief millennium, a 200-plus year span of peace and prosperity that only ended as people again rejected the covenant and slipped into full apostasy. The last prophet, Moroni, fleeing from his enemies, buried the book as commanded, knowing of its future discovery, when God would reveal the ancient story to another people that would inhabit the land.

The Book of Mormon and the Bible Not only were the book’s prophets aware of Jesus hundreds of years before his mortal ministry, but they also foresaw the existence and future impact of the Bible. They saw that the Bible’s influence would not only motivate faith and joy among Christians, but would also divide people because some of its teachings would not be fully understood. This was the space that they envisioned the Book of Mormon filling, not as a replacement to the Bible, but as a cowitness, a supporter, and clarifier of biblical teachings. As one Book of Mormon prophet stated, “That which shall be written [in the Book of Mormon], and also that which shall be written [in the Bible], shall grow together, unto the confounding of false doctrines and laying down of contentions, and establishing peace” (2 Nephi 3:12). Some Book of Mormon teachings would be considered “nonbiblical” by certain groups of Christians or Jews because they clarify concepts in ways that disagree with the conclusions of some religious traditions. For example, those who believe that Jesus was not resurrected with a physical body will not appreciate Book of Mormon teachings. Others will find those same teachings imminently and perfectly biblical. This is the function of the Book of Mormon—to clarify and support biblical teachings rather than to declare new doctrine. Belief in the Book of Mormon tends to support one’s belief in the Bible and encourages all men and women to believe more fully in its message. In most respects, the Book of Mormon is fundamentally biblical in its teachings and viewpoints. The biggest theological issue that most Christians have with the Book of Mormon has less to do with

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its teachings and more to do with its very existence, including its divine origins. The Book of Mormon witness affirms that the Bible is a record of God’s dealings with mankind in a certain time and place, but that God works with all people to the degree that they are prepared to receive His teachings. Following the worldview provided by the Book of Mormon, Latter-day Saints are not surprised to discover additional instances in which God had spoken to mankind. According to this perspective, God always responds in similar ways to the faith and faithfulness of mankind, establishing His truth wherever a people is prepared to receive it. Latter-day Saints believe that they are one of these groups. In this way, the Book of Mormon functions similarly to Joseph’s First Vision: It encourages Latter-day Saints to approach God with faith in Christ and to believe that God will answer their prayer of faith in miraculous ways. It confirms that the Lord’s miracles will continue to be manifest in modern times as they were anciently and thus bolsters faith in God in the midst of an increasingly secular world. Most scholars of traditional Christianity would agree that the Bible itself does not contain any indication that the scriptural canon should be closed or that no more scripture would be given. The warning of Revelation 19:10 to not add or take away anything from “this book” can only have been meant by its author to refer to the individual book of Revelation rather than to other scriptures. Otherwise, it would have invalidated everything from the New Testament written after it (compare Deuteronomy 4:2–3; 12:32). By the fourth century AD, rules for adding new scripture to the canon were cemented in Christianity, not from a set of biblical guidelines, but from rules established after the Bible was completed. The questions that had been asked regarding the authenticity of biblical books were: 1 Was the book authored or sanctioned by an apostle or a

prophet? 2 Was the book widely circulated? 3 Was the book Christologically centered? 4 Was the book Orthodox, that is, faithful to the teachings of the apostles? 5 Did the book give internal evidence of its unique character as inspired and authoritative?15

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Latter-day Saints would argue that the Book of Mormon fits those guidelines closely, particularly with the wide circulation it has received after its publication in 1830. Some have wondered if the existence of an additional book of scripture is a tacit indication of disregard for the power of biblical teachings. A search of a recent General Conference of the LDS Church (in October 2014) reveals that biblical passages were cited, referred to, or used as support at least 222 times, while Book of Mormon passages were used in similar ways 176 times.16 A 2010 Pew Survey on Religious Knowledge (conducted in the United States) found that Mormons scored highest on biblical knowledge of all groups surveyed, correctly answering on average 5.7 out of 7 questions correctly. The next-highest-scoring group among the groups selected by Pew, white evangelicals, correctly answered on average 5.1 out of the 7 questions.17 Although Mormons are certainly drawn to the Book of Mormon witness, there is substantial evidence that this attention supports rather than supplants their attention to the Bible. Roman Catholic scholar Stephen Webb has argued persuasively for an inclusive view of the seemingly strange LDS acceptance of a scriptural record in addition to the Bible: Non-Mormon Christians need to think long and hard about why they do not at least acknowledge, let alone embrace, Mormons as their brothers and sisters in the faith … . I changed my mind because I came to realize just how deeply Christcentered Mormonism is … . The fact that Mormonism adds to the traditional Christian story does not necessarily mean that it detracts from Christianity to the point of denying it altogether. After all, what gives Christianity its identity is its commitment to the divinity of Jesus Christ. And on that ground Mormons are more Christian than the many Christians who, under the spell of skeptical historians and demythologizing theologians, do not take seriously the astounding claim that Jesus is the Son of God. Whatever one thinks about Joseph Smith’s claims regarding the origins of the Book of Mormon, it is impossible to deny that the book is full of a Jesus who is very divine … . The Book of Mormon … has stories about and sayings by Jesus that do not appear in the New Testament. The really crucial question, then,

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is the following: Does the Book of Mormon add to the Gospels in a way that is consistent with the New Testament, or does it damage or deface the Gospel portrait? … Too often, individuals outside the LDS faith assume that because the Book of Mormon is extra-biblical, it must not, of necessity, be a Christian work. The author continues: When I actually read [the Book of Mormon], I was … surprised by what I found. The Book of Mormon, I found, is utterly obsessed with Jesus Christ, and I concluded that everything it teaches is meant to awaken, encourage, and deepen faith in him … . And not just Jesus: the whole Gospel in all of its theological details— right down to debates about baptism, the relationship of law to grace, and the problem of divine foreknowledge—is taught to the people of the New World centuries before Jesus was even born. The highest compliment that [Joseph] Smith can pay to the ancient Israelites: God did not withhold from them the full truth of divine revelation. The Old Testament is not merely a preparatory history that can be superseded by the new. Jesus is the face of God from the very beginning of creation … At this point, Webb suggests an analogy, a scenario that should cause most non-Mormon readers—particularly those who look upon the Book of Mormon with suspicion—to sit up and take notice: Imagine the following scenario. Your family gathers at the funeral of your dearly beloved grandfather, a world traveler. Your relatives begin telling the familiar stories about his legendary adventures. Soon, however, you notice another group of mourners at the other end of the room. As you eavesdrop on them, you realize that they are talking about your grandfather as if they knew him well, yet you have never met these people or heard some of the stories they are telling. These new stories are not insulting to his memory, though some ring more true than others. Indeed, this group seems to have as high an opinion of your grandfather as you do. What do you do?

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Do you invite them over to meet your family? That is a tough call. Some of your relatives will dispute the credibility of these stories, and others might make a scene. Others will feel left out—Why didn’t Grandfather tell us all of his stories?—if they think that the other family’s stories are true. The funny thing is, though, that this other group of mourners knows all of the stories that your family likes to tell about the deceased, even though your family does not know their stories … . Clearly, the two groups have a lot to talk about! However you decide to handle the situation, there is no need for you to change your love for your grandfather. There is also no need for you to react to this other group’s love for your grandfather as if they are trying to threaten or harm you. Whether or not you decide to expand your family to include this group, you can still welcome them for their sincere efforts to honor and respect your grandfather’s memory. And the more you love your grandfather, the more you will be drawn to discover for yourself whether these new stories are true. Of course, Jesus Christ is not your grandfather, and the stories Christians tell about him are grounded in scripture, not legends and lore. Still, the Book of Mormon raises a very awkward question for Christians: Can you believe too much about Jesus? Can you go too far in conceiving his glory?18

Additional LDS scripture The First Vision and the Book of Mormon taught Joseph Smith that God was willing to speak from heaven to reveal additional truths. Joseph recorded the many revelations he received and later published them in a book known as Doctrine and Covenants (D&C). This LDS scripture presents more of the unique LDS beliefs that we will write about in the chapters that follow. It is designed to present the will of the Lord to his Church and to the world in modern times. Like the Book of Mormon, Doctrine and Covenants continues to testify strongly of the reality of a living Christ. In 1832, Joseph and another church leader recorded their witness of a magnificent, heavenly vision: “And now, after the many testimonies which have been given of him, this is the testimony, last of all,

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which we give of him: That he lives! For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father” (D&C 76:22–23). During his lifetime, Joseph also provided other scriptures and teachings. Some of these have been collected in a volume called the Pearl of Great Price. The first book in the Pearl of Great Price describes Moses’s vision of the creation of the world up through the flood. It was received by Joseph as part of a project in which he undertook to restore, by virtue of his prophetic office, truths that had been lost from the Bible and to provide modern, prophetic interpretations of confusing Biblical teachings. Another book from the Pearl of Great Price was published by Joseph as his inspired translation of an account of Abraham’s life, found on papyri that were acquired by the LDS Church in 1835. Each of these accounts is treasured by Latter-day Saints, who find evidence in them that God provided the truths of Christ’s eternal Gospel from the beginning of the world and down through the centuries, whenever a people was prepared to receive it.

Conclusion As professors of Religion at Brigham Young University, we have both been students of the Bible for many, many years. We have taught and researched and published on matters related to both the Old and New Testaments. We are solidly grounded in the Bible, and our study has been both intellectually enlarging and spiritually illuminating. Further, as Latter-day Saint Christians, we have both been stimulated as we have pursued research into LDS scripture and, again, have been both moved and motivated spiritually by the power of the Book of Mormon and the other LDS canonical texts. Latter-day Saints teaching a Sunday School lesson or delivering a sermon in a worship service feel no tension, no hesitation, in quoting a passage from John and then following up with a verse from Second Nephi in the Book of Mormon. They might proceed by referring to a revelation given to Joseph Smith in 1831, and then conclude by citing a passage from the Book of Abraham. The blending or mingling of ancient and modern scripture is a trademark of Mormons and an illustration of how they seamlessly

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reconcile the priestly and prophetic dimensions of the faith. This phenomenon will be discussed in more detail in Chapter 10.

Suggested readings Barlow, Philip L. Mormons and the Bible: The Place of the Latter-day Saints in American Religion, 2nd edition. New York: Oxford, 2013. Draper, Richard D., S. Kent Brown, and Michael D. Rhodes. The Pearl of Great Price: A Verse-by-Verse Commentary. Salt Lake City: Deseret Book, 2005. Faulring, Scott H., Kent P. Jackson, and Robert J. Matthews, eds. Joseph Smith’s New Translation of the Bible: Original Manuscripts. Provo, UT: BYU Religious Studies Center, 2004. Givens, Terryl L. By the Hand of Mormon: The American Scripture that Launched a New World Religion. New York: Oxford, 2002. Givens, Terryl L. The Book of Mormon: A Very Short Introduction. New York: Oxford, 2009. Gutjahr, Paul C. The Book of Mormon: A Biography. Princeton, NJ: Princeton University Press, 2012. Hardy, Grant. Understanding the Book of Mormon: A Reader’s Guide. New York: Oxford, 2010. Harper, Steven C. Making Sense of the Doctrine and Covenants: A Guided Tour Through Modern Revelations. Salt Lake City: Deseret Book, 2008. Largey, Dennis L., ed. Book of Mormon Reference Companion. Salt Lake City: Deseret Book, 2003. Largey, Dennis L., ed. Doctrine and Covenants Reference Companion. Salt Lake City: Deseret Book, 2012. Matthews, Robert J. A Plainer Translation: Joseph Smith’s Translation of the Bible, A History and Commentary. Provo, UT: Brigham Young University Press, 1975. Millet, Robert L. and Robert J. Matthews, eds. Plain and Precious Truths Restored: The Doctrinal and Historical Significance of the Joseph Smith Translation. Salt Lake City: Bookcraft, 1995. Nyman, Monte S. and Robert L. Millet, eds. The Joseph Smith Translation: The Restoration of Plain and Precious Things. Provo, UT: BYU Religious Studies Center, 1985. Peterson, H. Donl. The Pearl of Great Price: A History and Commentary. Salt Lake City: Deseret Book, 1987. Skousen, Royal, ed. The Book of Mormon: The Earliest Text. New Haven, CN: Yale University Press, 2009. Turley, Richard E. Jr. and William W. Slaughter. How We Got the Doctrine and Covenants. Salt Lake City: Deseret Book, 2012.

CHAPTER FOUR

Authority to Act During the time that Joseph Smith and Oliver Cowdery—his principal scribe for the Book of Mormon—were translating the writing on the golden plates, they encountered numerous places where reference was made to the necessity of baptism and of the need to have authority from God to perform baptism. Both men have recorded that on May 15, 1829 they set aside the work of translation, went into the woods near the Susquehanna River, knelt in prayer, and called upon God with this issue of authority in mind. Both reported that a heavenly messenger appeared, introduced himself as John, the same called John the Baptist in the New Testament, laid his hands on their heads, and ordained them to what he called the “priesthood of Aaron,” what Latter-day Saints refer to as the Aaronic or Lesser priesthood. His words were as follows: “Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness.”1 The messenger explained that he was acting under the direction of the ancient apostles Peter, James, and John, who held the keys of the higher or Melchizedek Priesthood. This higher priesthood was necessary, he explained further, in order to officiate in other sacraments or ordinances, such as the laying on of hands for the reception of the gift of the Holy Ghost and the performance of other sacred rites. According to Joseph Smith and as promised, the three senior apostles did come a matter of weeks later and conferred

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on Joseph and Oliver the Melchizedek Priesthood. Mormons look back to May–June 1829 as a vital point in their sacred history, a time when they as a people received the divine authorization to officiate in what they know as the priesthood, the power and authority delegated to man, to act in all things pertaining to the salvation of humankind.

A loss of authority From an LDS perspective, the New Testament clearly teaches the need for divine authority. Jesus ordained the Twelve Apostles (John 15:16), gave to them the keys of the kingdom of God (Matthew 16:18–19; 18:18), and empowered his servants to perform miracles and take the Gospel to all nations (Matthew 10:1, 5–8; 28:19–20). Later, after the Lord’s death, the apostles commissioned others to serve in the ministry (Acts 6:1–6; 13:1–3; 14:23; 1 Timothy 4:14; 2 Timothy 1:6; Titus 1:5) and to insure that the saving ordinances (sacraments) were performed only by those properly ordained (Acts 19:1–6, 13–16). This was a power that no man could assume, take upon himself, or even purchase; it came through the laying on of hands by those holding proper authority (Acts 8:18–20; Hebrews 5:4). Latterday Saints believe that with the death of the apostles, within 100 years of the crucifixion of Jesus, this authority, the power to act in the name of God, was lost from the earth. It was Hegesippus, the second-century Jewish-Christian writer, who noted that “when the sacred band of the apostles had in various ways reached the end of their life, and the generation of those privileged to listen with their own ears to the divine wisdom had passed on, then godless error began to take shape.”2 Similarly, J. B. Philips observed that the differences between present-day Christianity and the young Church of the first century are readily apparent. We in the modern Church have unquestionably lost something. Whether it is due to the atrophy of the quality which the New Testament calls “faith,” whether it is due to a stifling churchiness, whether it is due to our sinful complacency over the scandal of a divided Church, or whatever the cause may

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be, very little of the modern Church could bear comparison with the spiritual drive, the genuine fellowship, and the gay unconquerable courage of the Young Church.3 The story is told that on one occasion the Pope “pointed to his gorgeous Papal Palace and said [to St. Francis], ‘Peter can no longer say “Silver and gold have I none”’; and the Spanish friar answered, ‘No, and neither can he now say, “Rise and walk.”’”4 While Catholic and Orthodox Christians claim apostolic succession (that the bishops of the ancient Church have conveyed their priesthood powers down to the Pope and Patriarch in our time), Latter-day Saints teach that God’s divine authority was not to be found in the Old World by the middle of the second-century AD. Other than the formal break between Western (Roman) and Eastern (Orthodox) Christianity in AD 1054, the Roman Church had control of the Christian faith until the sixteenth century, when courageous men objected to, opposed, and broke away from Catholicism. Again from the Mormon Prophet: “It is in the order of heavenly things that God should always send a new dispensation into the world when men have apostatized from the truth and lost the priesthood; but when men come out and build upon other men’s foundations, they do it on their own responsibility, without authority from God.”5 Roger Williams, later in his life, renounced the views of the Baptists and “turned seeker to wait for new apostles to restore Christianity.” He felt the need “of a special commission, to restore the modes of positive worship, according to the original institution.” Williams concluded that the Protestants were “not … able to derive the authority … from the apostles, … [and he] conceived God would raise up some apostolic power.”6 In short, Williams held that there was “no regularly constituted church of Christ, on earth, nor any person authorized to administer any church ordinance, nor can there be until new apostles are sent by the great head of the Church, for whose coming I am seeking.”7 John Wesley was a marvelous preacher and religious leader in the eighteenth century and became known as the father of Methodism. His brother Charles, probably less well known, is responsible for many of the magnificent hymns sung in Christianity today. Though they were very close as brothers, on one occasion Charles criticized

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his brother John when the latter ordained a man to an office without authority to do so. Charles wrote: How easily are bishops made By man or woman’s whim: Wesley his hands on Coke hath laid, But who laid hands on him?8 One Latter-day Saint leader, Alexander Morrison, observed: In our assertion that the church had apostatized, we must not conclude that all virtue had left the world. We must not for even a moment think that with the apostasy a blanket of spiritual darkness, keeping out all light and truth, descended upon humankind, suffocating and choking off every good and worthy thought and deed, erasing Christ from every heart. That just didn’t happen, and we do a grave injustice to all Christians, including ourselves, if we think otherwise. 9 John Taylor, third president of the Church of Jesus Christ of Latterday Saints, declared that there were persons during medieval times who “could commune with God, and who, by the power of faith, could draw aside the curtain of eternity and gaze upon the invisible world … , have the ministering of angels, and unfold the future destinies of the world. If those were dark ages I pray God to give me a little darkness, and deliver me from the light and intelligence that prevail in our day.”10

Who is a Christian? But, let us return to the question of authority. It has become somewhat fashionable, at least for the last forty years, to state that Mormons are not Christian because they are not a part of the historic Christian tradition, because they cannot trace their lineage back through the Reformation, through Catholic Christianity, to the first-century Church. For Latter-day Saints, the irony of this indictment is this: neither can Protestants! How can one claim to be a part of the Christian line of authority when that line was broken in the days of the Reformers? How can one, like Martin Luther,

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an Augustinian monk, then assert and assume a “priesthood of all believers,” thereby denouncing the need for a priestly hierarchy and thus apostolic succession back to Peter? The late Father Richard John Neuhaus, a conservative Roman Catholic voice, noted that: In becoming a Catholic, one is braced for certain criticisms. Among the most common, usually coming from Protestant sources, is that the person who becomes a Catholic has a “felt need for authority.” This is usually said in a somewhat condescending manner by people who say they are able to live with the ambiguities and tensions that some of us cannot handle. But to say that I have a felt need for authority is no criticism at all. Of course I have, as should we all. The allegedly autonomous self who acknowledges no authority but himself is abjectly captive to the authority of a tradition of Enlightenment rationality that finally collapses into incoherence. Whether in matters of science, history, religion, or anything else of consequence, we live amid a storm of different and conflicting ideas claiming to be the truth. Confronted by such truth claims, we necessarily ask, “Sez who?” By what authority, by whose authority, should I credit such claims to truth? Answering the question requires a capacity to distinguish between the authoritative and the authoritarian. 11 A popular story within Mormonism is told by Orson F. Whitney, an LDS apostle: Many years ago a learned man, a member of the Roman Catholic Church, came to Utah and spoke from the stand of the Salt Lake Tabernacle. I became well-acquainted with him, and we conversed freely and frankly. A great scholar, with perhaps a dozen languages at his tongue’s end, he seemed to know all about theology, law, literature, science and philosophy. One day he said to me: “You Mormons are all ignoramuses. You don’t even know the strength of your own position. It is so strong that there is only one other tenable in the whole Christian world, and that is the position of the Catholic Church. The issue is between Catholicism and Mormonism. If we are right, you are wrong; if you are right, we are wrong; and that’s all there is to it. The

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Protestants haven’t a leg to stand on. For, if we are wrong, they are wrong with us, since they were a part of us and went out from us; while if we are right they are apostates whom we cut off long ago. If we have the apostolic succession from St. Peter, as we claim, there is no need of Joseph Smith and Mormonism; but if we have not that succession, then such a man as Joseph Smith was necessary, and Mormonism’s attitude is the only consistent one. It is either the perpetuation of the gospel from ancient times, or the restoration of the gospel in latter days.”12 It is not difficult to observe, for example, significant differences in doctrine among the various Christian groups, such as whether God has complete foreknowledge, whether men and women have freedom of the will or are predestined to salvation or damnation, whether mortals are morally depraved and thus unable to choose God, whether good works play a role in the salvation process, whether baptism is completely necessary and how (mode) and to whom it is administered (believers only or children also), and the place of spiritual gifts in the Church. Others have pointed out that alterations in doctrine took place during the Reformation as well, theological shifts away from the teachings of the primitive Church in the days of Jesus and the Apostles. Such doctrines as predestination, man’s inability to come unto Christ on his own, salvation by grace alone (with no need for good works), and sola scriptura, the notion of the complete sufficiency of written scripture—each of which is a vital element within current Christian thinking—may not reflect the teachings and doctrine of the first few centuries of the Christian Church. So, while Latter-day Saints believe that the Protestant Reformation provided some measure of correction to the Christian Church, it was not sufficient. A complete restoration was needed, including a restoration of divine authority.

Rightful succession Mormons teach that ordination to priesthood authority has continued in rightful succession from Joseph Smith down to the present day. For example, Mormon boys and men possess their own “line of authority” in the Church. Here, for example, are the lines of authority of the authors of this volume:

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Robert L. Millet was ordained a high priest by Roy O. Warburton on August 29, 1976;

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l



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l

he was ordained a high priest by Delbert L. Stapley on May 1, 1960; he was ordained an apostle by George Albert Smith (eighth President of the Church) on October 5, 1950; he was ordained an apostle by Joseph F. Smith (sixth President of the Church) on October 8, 1903; he was ordained an apostle by Brigham Young (second President of the Church) on October 8, 1867; he was ordained an apostle by the three witnesses of the Book of Mormon (Oliver Cowdery, David Whitmer, and Martin Harris), under the direction of Joseph Smith (first President of the Church) on February 14, 1835; Joseph Smith and Oliver Cowdery were ordained apostles by Peter, James, and John in the summer of 1829; they were ordained apostles by Jesus Christ during the mortal ministry of Christ (Matthew 16:19; 18:18; John 15:16).

Shon D. Hopkin was ordained a high priest by J. Arden Hopkin on January 15, 2006.

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l



l



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l

he was ordained a high priest by Keith W. Perkins on October 10, 1993; he was ordained a high priest by Eugene Collett Ludwig on February 4, 1965; he was ordained a high priest by Joseph Fielding Smith (tenth President of the Church) on April 9, 1943; he was ordained an apostle by Joseph F. Smith (sixth President of the Church) on April 7, 1910; he was ordained an apostle by Brigham Young (second President of the Church) on July 1, 1866; he was ordained an apostle by the three witnesses of the Book of Mormon, under the direction of Joseph Smith (first President of the Church) on February 14, 1835;

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Joseph Smith and Oliver Cowdery were ordained apostles by Peter, James, and John in the summer of 1829; l they were ordained apostles by Jesus Christ during the mortal ministry of Christ (Matthew 16:19; 18:18; John 15:16).

l

Latter-day Saints feel strongly that the Church of Jesus Christ should and must be built upon the foundation of living apostles and prophets, with Jesus Christ himself as the chief cornerstone (Ephesians 2:19–20). As marvelous as it is to have the writings and witness of the first-century apostles in the New Testament, one does not derive apostolic authority from a book, even a sacred book. For that reason, The Church of Jesus Christ of Latter-day Saints is presided over by fifteen men who profess to hold the apostolic office. The President of the Church is sustained and upheld as the prophet of God and the senior apostle by the confidence and prayers of the members of the Church throughout the world. In that weighty assignment, he is assisted by two counselors. These three men constitute what is called the First Presidency. Under their direction are twelve men who have been ordained apostles; they constitute what is called the Quorum of the Twelve Apostles. The apostles are charged to be “special witnesses of the name of Christ in all the world.” Further, they are tasked to “build up the church, and regulate all the affairs of the same in all nations” (D&C 107:23, 33). The offices of the general Church leaders are in Salt Lake City, Utah. When the President of the Church dies, the First Presidency is dissolved, and the fourteen living apostles preside over the Church until a formal reorganization of the First Presidency takes place. The senior apostle becomes the President of the Church, and he then chooses, generally from among the living apostles, two counselors. Thus, there is no jockeying for position, no political maneuvering, for each man understands very clearly just who is his senior and who is his junior within the Quorum. Seniority is determined by the date one was ordained and became a member of the Quorum of the Twelve Apostles. The general officers of the Church preside over all local officers and members. Offices within the Aaronic or Lesser Priesthood

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include deacon (to which a young man may be ordained at the age of 12), teacher (age of 14), priest (age 16), and bishop. A bishop is a leader of a local congregation and is ordained as both a bishop and a high priest. Offices in the Melchizedek Priesthood include elder, high priest, patriarch, seventy, and apostle.

Conclusion Elder Jeffrey R. Holland declared that: The apostolic and prophetic foundation of the Church was to bless in all times, but especially in times of adversity or danger, times when we might feel like children, confused or disoriented, perhaps a little fearful, times in which the devious hand of men or the maliciousness of the devil would attempt to unsettle or mislead. Against such times as come in our modern day, the First Presidency and Quorum of the Twelve are commissioned by God and sustained by you as “prophets, seers, and revelators,” with the President of the Church sustained as the prophet, seer, and revelator, the senior Apostle, and as such the only man authorized to exercise all of the revelatory and administrative keys for the Church … . In such days as we are now in—and will more or less always be in— the storms of life “shall have no power over you … because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall” (Book of Mormon, Helaman 5:12).13 Latter-day Saints who are well acquainted with their own faith understand that there are many differences between The Church of Jesus Christ of Latter-day Saints and other Christian churches, both doctrinally (belief system) and ecclesiastically (church organization). The Saints acknowledge that these differences are real and deeply significant. If, however, a seasoned Mormon were asked to state what the most important difference is, they would say without hesitation, “divine authority.” In many ways, authority is everything.

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Suggested readings Callister, Tad R. The Inevitable Apostasy and the Promised Restoration. Salt Lake City: Deseret Book, 2006. Hartley, William G. My Fellow Servants: Essays on the History of the Priesthood. Provo, UT: BYU Studies, 2010. Millet, Robert L., ed. By What Authority? The Vital Questions of Religious Authority in Christianity. Macon, GA: Mercer University Press, 2010. Morrison, Alexander B. Turning from Truth: A New Look at the Great Apostasy. Salt Lake City: Deseret Book, 2005. Nibley, Hugh. Apostles and Bishops in Early Christianity: The Collected Works of Hugh Nibley, vol. 15. Eds. John F. Hall and John W. Welch. Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 2005. Nibley, Hugh. Mormonism and Early Christianity: The Collected Works of Hugh Nibley, vol. 4. Eds. Todd M. Compton and Stephen D. Ricks. Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 1987. Nibley, Hugh. When the Lights Went Out: Three Studies on the Ancient Apostasy. Salt Lake City: Deseret Book, 1976. Nibley, Hugh. The World and the Prophets: The Collected Works of Hugh Nibley, vol. 3. Eds. John W. Welch, Gary P. Gillum, and Don E. Norton. Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 1987. Pratt, Parley P. A Voice of Warning: And Instruction to All People, or An Introduction to the Faith and Doctrine of the Church of Latter-Day Saints. Introduction by Kent P. Jackson. New York: Barnes and Noble, 2008, reprint of 1837 edition. Reynolds, Noel B., ed. Early Christians in Disarray: Contemporary LDS Perspectives on the Christian Apostasy. Provo, UT: Foundation for Ancient Research and Mormon Studies, 2005. Robinson, Stephen E. Are Mormons Christians? Salt Lake City: Bookcraft, 1991. Talmage, James E. The Great Apostasy: Considered in the Light of Scriptural and Secular History. Salt Lake City: The Church of Jesus Christ Latter-day Saints, 1909. Wilcox, Miranda and John D. Young. eds. Standing Apart: Mormon Historical Consciousness and the Concept of Apostasy. New York: Oxford, 2014.

CHAPTER FIVE

Unveiling God and Angels An especially meaningful passage of scripture for Mormons is what Jesus said in his great High Priestly or Intercessory Prayer only a matter of hours before his crucifixion: “And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent” (John 17:3). The beginning of the process of knowing God for Latter-day Saints is thus to know about God. And, in regard to this matter of theology, above all others, the followers of Joseph Smith turn to revelation, ancient and modern. In short, either God is revealed from heaven, or he remains forever unknown.

The Godhead Members of The Church of Jesus Christ of Latter-day Saints worship God the Father, in the name of Christ the Son, by the power of the Holy Ghost. These three—Father, Son, and Holy Spirit—constitute the Godhead. Joseph Smith described them as “God the first, the Creator; God the second, the Redeemer; and God the third, the witness or Testator.”1 The Saints are taught that members of the Godhead are three separate and distinct personages and three beings. This is obviously at variance with much of traditional Christianity, which accepts the creeds and formulations of the post-New Testament church councils, the most noteworthy of which is the doctrine of the Trinity. Those who accept the doctrine of the Trinity believe that the Godhead or Trinity is composed of three persons but one being, that Father, Son, and Holy Spirit are one in substance or essence. Stated another

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way, the Father, Son, and Holy Spirit is God, but the Father is not the Son and the Son is not the Father; the Son is not the Holy Spirit and the Holy Spirit is not the Son; and the Holy Spirit is not the Father and the Father is not the Holy Spirit. When pressed on the rather complex nature of this belief, most Christians would remind inquirers that this doctrine, like all things pertaining to Deity, is a mystery. According to Joseph Smith, the Father and the Son were clearly separate and distinct. They were observable. They had form and features. They were men, glorified men. They spoke, and their words were audible. The members of the Godhead are believed to be one in purpose, one in mind, one in glory, one in attributes and powers, but separate persons and separate beings. Christ the Son and the Holy Spirit are subordinate beings to the Father, albeit divine beings, and therefore partake of the attributes and powers of the Father. But, because the second and third members of the Godhead have had extended to them the powers of the Father, because they enjoy a divine investiture of his authority, they may appropriately speak on behalf of the Father. God the Father. The Father is the primary personage in the Godhead. Though it is true that the term “God” is used throughout scripture (including Mormon scripture) to refer to the persons or powers of Christ or the Holy Ghost, yet there is a singular and distinctive sense in which the term God refers to the Father. The Father is the source of light and truth, the source of all godly attributes and gifts, and the supreme intelligence over all things. Though Mormons generally refer to the Almighty as “God” or “the Lord” or “our Heavenly Father” or “Father in heaven” or simply “the Father,” they also use the name-title “Elohim,” the Hebrew word used as a generic name of God. Joseph Smith taught that among the ancients God the Father was called “Man of Holiness,” and thus his Only Begotten Son is known as the Son of Man of Holiness or the Son of Man (see Pearl of Great Price, Moses 6:57). Elder Bruce R. McConkie, a modern LDS apostle, has written: In the ultimate and final sense of the word, there is only one true and living God. He is the Father, the Almighty Elohim, the Supreme Being, the Creator and Ruler of the universe … . Christ is God; he alone is the Savior. The Holy Ghost is God; he is one with the Father and the Son. But these two are the second and

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third members of the Godhead. The Father is God above all, and is, in fact, the God of the Son.2 It is in the context of God being a Man of Holiness, that we come upon several of the singular Latter-day Saint doctrines. First of all, Mormons believe that God the Father is an exalted man, a corporeal being, a personage with flesh and bones. (Doctrine and Covenants, section 130, verses 22–23). He is not just a force in the universe, a congeries of laws. He is not a spirit, though His Spirit or sacred influence is everywhere present (omnipresent). More than once, we as authors have heard that Latter-day Saints worship a “finite God.” Perhaps because of the statement by Joseph Smith in April 1844 that God was once a man, people jump to the conclusion that the God in whom Latter-day Saints put their complete trust is not the same as what Christianity would know as the God of the omnis. Both of us are very uncomfortable with stating that we believe in a finite God; our own scriptures, as well as biblical ones, state otherwise. From the Doctrine and Covenants, for example, we learn that Latter-day Saints worship “a God in heaven, who is infinite and eternal, from everlasting to everlasting, the same unchangeable God, the framer of heaven and earth, and all things which are in them” (D&C 20:17). Our Father in heaven is indeed omnipotent, omniscient, and, by the power of His Holy Spirit, omnipresent. He is a gloried, exalted, resurrected being, “the only supreme governor and independent being in whom all fullness and perfection dwell; … in Him every good gift and every good principle dwell; He is the Father of lights; in Him the principle of faith dwells independently, and He is the object in whom the faith of all other rational and accountable beings center for life and salvation.”3 The Almighty sits enthroned, “with glory, honor, power, majesty, might, dominion, truth, justice, judgment, mercy, and an infinity of fullness” (D&C 109:77). He is not a student, an apprentice, or a novice. As late as 1840, Matthew S. Davis, a man not of the LDS faith, heard Joseph Smith preach in Washington, D.C. In a letter to his wife, he explained that Joseph taught: “I believe that there is a God, possessing all the attributes ascribed to Him by all Christians of all denominations; that He reigns over all things in heaven and on earth, and that all are subject to his power.” Davis also reported that

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he heard the Mormon prophet say: “I believe that God is eternal. That He had no beginning, and can have no end. Eternity means that which is without beginning or end.”4 The concept that God has a physical body (D&C 130:22) is inextricably tied to such doctrines as the immortality of the soul, the literal resurrection, eternal marriage, and the continuation of the family unit into eternity, each of which will be discussed later in this book. In his corporeal or physical nature, God can be in only one place at a time. His divine nature is such, however, that His glory, His power, and His influence, meaning His Holy Spirit, fills the immensity of space and is the means by which He is omnipresent and through which law and light and life are extended to us (see D&C 88:6–13). The Father’s physical body does not limit His capacity or detract one wit from His infinite holiness, any more than Christ’s resurrected body did so (see Luke 24; John 20–21). The risen Lord said of himself: “All power is given unto me in heaven and in earth” (Matthew 28:18). Interestingly enough, research by Professor Emeritus David Paulsen of the BYU Philosophy department indicates that the idea of God’s corporeality was taught in the early Christian Church into the fourth and fifth centuries, before being lost to the knowledge of the people.5 A few scholars outside the LDS faith have conjectured on the possibility of God’s corporeality. James L. Kugel, Professor of Hebrew Literature at Harvard, has written that some of scholars’ “most basic assumptions about God,” including the idea “that he has no body but exists everywhere simultaneously,” are not “articulated in the most ancient parts of the Bible …. We like to think that what our religions say nowadays about God is what people have always believed.” Further: Biblical narratives did not like to speak of God actually appearing to human beings directly and conversing with them face-to-face. The reason was not that God in those days was thought to be invisible, and certainly not that He was (as later philosophers and theologians were to claim) altogether spiritual and therefore had no body to be seen. Rather, God in the Bible is not usually seen by human beings for an entirely different reason; especially in the earliest parts: catching sight of Him was believed to be extremely dangerous.

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Kugel later observes that “The same God who buttonholes the patriarchs and speaks to Moses face-to-face is perceived in later times as a huge, cosmic deity—not necessarily invisible or lacking a body, but so huge as to surpass our own capacities of apprehension, almost our imagination.” In time, the God who spoke to Moses directly “became an embarrassment to later theologians. ‘It is,’ they said, ‘really the great, universal God’ who is ‘omniscient and omnipresent and utterly unphysical.’” He asks, “Indeed, does not the eventual emergence of Christianity—in particular Nicene Christianity, with its doctrine of the Trinity—likewise represent in its own way an attempt to fill the gap left by the God of Old?”6 The late Clark Pinnock has written that if we are to take biblical metaphors seriously, is God in some way embodied? Critics will be quick to say that, although there are expressions of this idea in the Bible, they are not to be taken literally. But I do not believe that the idea is as foreign to the Bible’s view of God as we have assumed. In tradition, God is thought to function primarily as a disembodied spirit but this is scarcely a biblical idea. For example, Israel is called to hear God’s word and gaze on His glory and beauty. Human beings are said to be embodied creatures created in the image of God. Is there perhaps something in God that corresponds with embodiment? Having a body is certainly not a negative thing because it makes it possible for us to be agents. Perhaps God’s agency would be easier to envisage if He were in some way corporeal. Add to that the fact that in the theophanies of the Old Testament God encounters humans in the form of a man … . Add to that that God took on a body in the incarnation and Christ has taken that body with Him into glory. It seems to me that the Bible does not think of God as formless.7 And, what of the LDS teaching that God is actually an exalted Man? What do we know of a time before God was God? Nothing! Insights concerning God’s life before Godhood are not found in our canon of scripture (Bible, Book of Mormon, Doctrine and Covenants, and Pearl of Great Price), in official doctrinal declarations or proclamations, in current handbooks or curricular materials, nor are doctrinal expositions on the subject delivered in general conference today. In speaking of this sensitive matter in

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an interview, President Gordon B. Hinckley, fifteenth President of the Church, stated: “I haven’t heard it discussed for a long time in public discourse. I don’t know all the circumstances under which the statement was made. I understand the philosophical background behind it, but I don’t know a lot about it, and I don’t think others know a lot about it.”8 This topic is not what we would call a central and saving doctrine, one that must be believed (or understood) in order to be in good standing in the Church. The Latter-day Saints do not doubt but that God has power to know all that needs to be known and to do whatsoever is possible to be done. Mormons believe in a being in whom they can trust implicitly and with whom they can identify. For them, God is not simply an essence, a spirit influence, the Prime Mover, or the Great First Cause; when they pray, as did Jesus, “Our Father which art in heaven” (Matthew 6:9), they mean what they say. They believe He is not outside time, that He is approachable, knowable, and that, like His Beloved Son, He can be touched with the feeling of our infirmities (Hebrews 4:15). Jesus Christ. We will consider in more detail in a later chapter the Mormon view of Christ’s atonement and the manner in which salvation comes to men and women through him. For now, we will simply speak broadly of the person and work of Jesus. Latter-day Saints believe that Jesus the Christ is the same being as Jehovah (Yahweh), the God of the ancients, the God of Abraham, Isaac, and Jacob; that under the direction of the Father, he created the worlds (see John 1:3; Ephesians 3:9; Hebrews 1:2); that as an act of mercy and grace, an act of supreme condescension, Jehovah came to earth and took a body of flesh and bones and became Jesus of Nazareth. Mormons teach that Jesus was and is the Son of God, the Savior and Redeemer of the world; that Mary was his mother and God was his Father; that from Mary Jesus inherited mortality, the capacity to die. From God he inherited immortality, the capacity to live forever. His sufferings and death were a willing sacrifice, and no man took his life from him. Jesus thus had the capacity to die and the power to rise from death and live forever (see John 10:18). There is no question among believing Latter-day Saints but that Jesus was divine. While he is the second member of the Godhead, he is not of a lesser divinity. In this interesting age wherein scholars continue to debate what Jesus “really” said and what he really did, Mormons have no problem accepting that the Jesus of history is indeed the Christ of faith. They see no need to doubt the united

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testimonies of the Gospel writers or to assume that the examples in the New Testament of visions, dreams, healings, predictive prophecies, or divine interventions were anything other than what they are described to be. The Church of Jesus Christ of Latter-day Saints has at the core of its teachings the unshakable conviction that Jesus was the Son of God, that he lived, taught, suffered, died, rose from the dead, and lives again, and that because he lives we will live also. The Holy Ghost. While the Father and the Son are viewed as beings of flesh and bones (albeit resurrected and glorified flesh and bones), the Holy Ghost or Holy Spirit is a personage of spirit, a spirit man. He is the messenger of the Father and the Son, the Comforter, and the Witness or Testator. Some of his roles include: (1) to comfort in times of distress or uncertainty, to bring peace to the troubled soul; (2) to bring things to remembrance; (3) to reveal the things of God, to make known matters that can only be known and understood through the eye of faith, to bear witness of the truth; and (4) to sanctify, to purify the human heart, to purge men and women of sins and of sinfulness.

The ministry of angels In recent years, books, lectures, movies, and television shows have come before the public possessing one common element—the involvement of angels in the lives of ordinary men and women in society. There are songs about angels, angel bookmarks, and in some cases designated experts who speak at length of how to encourage and benefit from the ministry of angels. Some religious leaders are concerned that angel mania has led many of their congregants to unwise and excessive measures, while the more cynical in our midst are somewhat amused by what they perceive to be massive gullibility. “There are two equal and opposite errors into which our race can fall about the devils,” C. S. Lewis observed. “One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors, and hail a materialist or a magician with the same delight.”9 And so it is with angels. Interestingly, as attentive as Mormons are to spirituality and the need for personal divine direction, they do not seem to be as caught up in the angel craze, no doubt because the concept of the ministry of angels is

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so fundamentally crucial to the fabric of the LDS faith to begin with. Mormonism claims to have begun with the ministry of angels and that this is one of the means whereby the Almighty communicates His mind and will to His children. Mormonism claims to be the fulfillment of a prophecy concerning the coming of an angel: “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people” (Revelation 14:6). Latter-day Saints believe that angels are men and women, human beings, sons and daughters of God, and personages of the same type as we are. “Gods, angels and men are all of one species, one race, one great family,”10 wrote Parley P. Pratt, an early Mormon apostle. In spite of prevailing sentiments in the religious world, as well as in Christian traditions and legends, Joseph Smith taught that angels do not have wings.11 These beings, Joseph explained, either have lived or will live on this earth at some time in its history (D&C 130:5). They do minister to people on earth, sometimes being seen and often unseen. They are subject to the will and power of Jesus Christ (Book of Mormon, Moroni 7:30). Further, there are various kinds of angels, including the ones as follows. Unembodied spirits. Latter-day Saints believe that on some occasions angels have appeared who are unembodied spirits, men and women who have not yet taken a physical body through birth. The Bible speaks of the war in heaven in which “Michael and his angels” fought against Lucifer (Revelation 12:7). In LDS scripture, a story is told of Adam and Eve, after their expulsion from Eden but presumably before anyone had died, being commanded to worship God and to “offer the firstlings of their flocks, for an offering unto the Lord.” They obeyed. And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me. And then the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son forevermore. (Pearl of Great Price, Moses 5:5–8)

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Mormons believe that Michael the Archangel later became the man Adam, while Gabriel was born into the world as Noah.12 Disembodied spirits. Persons who have completed their work on earth, have passed through death and are now part of the postmortal spirit world (see Chapter 11), may be sent to minister to mortals. Those who are called “just men [or women] made perfect” are persons who have not yet been resurrected but will yet be resurrected and inherit the highest heaven hereafter (Hebrews 12:22–24; D&C 129:3). Resurrected beings. The scriptures record that at the time of Jesus’ rise from the tomb others of the Saints did the same; these resurrected beings ministered for a season to friends and loved ones (Matthew 27:52–53; see also Book of Mormon, Helaman 14:25). These, having bodies of flesh and bones, are able to minister in ways that spirits cannot. Joseph Smith explained that such beings, like the risen Lord on the road to Emmaus, are able to shield their glory when they appear to mortals (Luke 24:13–35).13 Mortals. There is a limited sense in which mortal men and women may assist God in bringing to pass the glorification of his sons and daughters. The Almighty can inspire good people to lift, lighten burdens, and thus to liberate those who may be struggling with personal problems. Angels enjoy a measure of the Spirit and power of God and can represent Him in many ways. Some of the ways in which angels minister include: (1) Teaching and testifying of the truth or calling people to repentance; (2) warning and delivering from peril; (3) comforting and reassuring; (4) serving as destroying angels; (5) conferring divine authority and power. As the episode in Acts 9 concerning the call of Saul of Tarsus suggests, angels do not do for mortals what mortals could do for themselves.14 Latter-day Saints believe, for example, that the love and tender regard parents have for their children do not cease when death separates the family for a season. One Church leader explained: I believe we move and have our being in the presence of heavenly messengers and of heavenly beings. We are not separate from them. We begin to realize, more and more fully, as we become acquainted with the principles of the gospel, as they have been revealed anew in this dispensation, that we are closely related to our kindred, to our ancestors, to our friends and associates

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and co-laborers who have preceded us into the spirit world. We can not forget them; we do not cease to love them; we always hold them in our hearts, in memory …. How much more certain it is and reasonable and consistent to believe that those who have been faithful, who have gone beyond and are still engaged in the work for the salvation of the souls of men, … can see us better than we can see them; that they know us better than we know them. They have advanced; we are advancing; we are growing as they have grown; we are reaching the goal that they have attained unto; and therefore, I claim that we live in their presence, they see us, they are solicitous for our welfare, they love us now more than ever. For now they see the dangers that beset us; they can comprehend, better than ever before, the weaknesses that are liable to mislead us into dark and forbidden paths. They see the temptations and the evils that beset us in life and the proneness of mortal beings to yield to temptation and to do wrong; hence their solicitude for us, and their love for us, and their desire for our well being, must be greater than that which we feel for ourselves.15

Conclusion Mormons believe that Joseph Smith’s First Vision represents the beginning of the revelation of God to men and women in the last days. That is, they feel that the knowledge that derives from the plain declarations of the Bible concerning God and Christ, their relationship to one another and to the Holy Spirit, and the manner in which that Godhead can be understood and approached—these things had been lost through centuries of theological speculation and philosophical reformulations. For the Latter-day Saints, once the true identity of the Godhead had become confused, a long line of doctrinal dominoes began to fall. As it was with the Godhead, so with the nature and ministry of angels: the early saints spoke of being visited by and ministered to by angels, messengers of glory sent from the presence of God, men and women just like we are, commissioned to deliver sacred scripture and divine authority. And, the Mormons speak often today of angels, but in all of this there is no sensationalism, no aberrations, no encouragement from Church leaders to reach

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beyond the bounds of propriety in seeking to communicate or associate with those in the spirit world. Latter-day Saints are taught that there is order in the government of the kingdom of God and that heavenly messengers minister according to the will of God, not whim or fancy, either on the part of mortals or angels. Angels of God may thus not be conjured or somehow compelled by mortals to do their bidding. Angels are part of the divine program of Deity. Their reality attests to the significant truth that mortals are not alone, that we need not fear, for, in the language of the Old Testament prophet, “they that be with us are more than they that be with them” (2 Kings 6:16).

Suggested readings Andrus, Hyrum L. God, Man, and the Universe. Salt Lake City: Bookcraft, 1968. Madsen, Truman G. Eternal Man. Salt Lake City: Deseret Book, 1966. McConkie, Joseph Fielding and Robert L. Millet. The Holy Ghost. Salt Lake City: Bookcraft, 1989. McConkie, Oscar W. Angels. Salt Lake City: Deseret Book, 1975. McMurrin, Sterling M. The Theological Foundations of the Mormon Religion. Salt Lake City: University of Utah Press, 1965. Millet, Robert L., Camille Fronk Olson, Andrew C. Skiner, and Brent L. Top. LDS Beliefs: A Doctrinal Reference. Salt Lake City: Deseret Book, 2011. Ostler, Blake T. Exploring Mormon Thought: Of God and Gods. Salt Lake City: Greg Kofford Books, 2008. Ostler, Blake T. Exploring Mormon Thought: The Attributes of God. Salt Lake City: Greg Kofford Books, 2001. Ostler, Blake T. Exploring Mormon Thought: The Problems of Theism and the Love of God. Salt Lake City: Greg Kofford Books, 2006. Parry, Donald W. Angels: Beings of Light, Love, and Power. Salt Lake City: Deseret Book, 2013. Paulsen, David L. “Early Christian Belief in a Corporeal Deity: Origen and Augustine as Reluctant Witnesses.” Harvard Theological Review 83:2 (1990): 105–16. Paulsen, David L. “Are Mormons Trinitarian?,” Mormon Reformation 12:6 (November/December 2003): 40–41. Paulsen, David L. and Martin Pulido. “A Mother There: A Survey of Historical Teachings About a Mother in Heaven.” BYU Studies 50:1 (2011): 70–97.

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Pratt, Parley P. Key to the Science of Theology, 9th edition. Salt Lake City: Deseret Book, 1965, reprint of 1853 edition. Roberts, B. H. The Mormon Doctrine of Deity. Salt Lake City: Deseret News Press, 1903. Webb, Stephen H. Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter. New York: Oxford University Press, 2012. Webb, Stephen H. Mormon Christianity: What Other Christians Can Learn from the Latter-day Saints. New York: Oxford University Press, 2013.

CHAPTER SIX

Discovering Jesus Christ When I was a young boy, I (Shon) vividly recall going to Church one Sunday morning in Fort Worth, Texas, only to find the sidewalks and outer walls covered in black-painted graffiti. As I looked at the starkly emblazoned message—“Satan Worshippers!”—that covered my chapel, I remember a strange combination of outrage and shame battling within me, wondering in my little-boy psyche what kind of person would do such a thing, but also asking myself what could be wrong with us that would motivate someone to believe such a cruel message. A moment or two later, however, the feeling resolved itself in a way that has stayed with me until today. As I looked more closely at the painted accusation, I realized that the graffiti artists had misspelled “Satan” and had instead repeatedly accused me and my congregation of being “Satin Worshippers.” The images that remained in my mind were not only of Sunday services full of devotion to silky swaths of cloth, but also of the type of education necessary to misspell that basic word. It became clear to me, even as a young boy, that our detractors on that Sunday morning were blatantly misinformed and had acted on that misinformation in unkind ways without bothering to check their sources. Since that day, I have been bothered very little when exposed to the religious defamation of others and have sought to curb any such impulses whenever I find them, no matter what group is the target. This incident aside, however, the reality remains that many Christians maintain a deep distrust of Latter-day Saints. During the recent presidential election in the United States, in which LDSmember Mitt Romney ran for the office, and in repeated polls in the last decade, respondents have indicated a surprisingly low level of

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understanding of central LDS beliefs and religious behaviors.1 The LDS Church was prominently included in the 1993 Dictionary of Cults, Sects, Religions, and the Occult.2 Certainly not all views of the LDS Church have been equally negative, and there is evidence of an increasing willingness to reevaluate old biases. Billy Graham’s official website purposefully removed its tag of “cult” during the 2012 US presidential race,3 and a higher percentage of Evangelical Christians in the United States voted for LDS presidential nominee Mitt Romney than did Latter-day Saints.4 Still, though, negative perceptions remain. What is it about LDS beliefs and teachings that causes Mormons to be considered outsiders in the world of traditional Christianity? What is similar and what is different about LDS views regarding Jesus Christ?

Christ-centered nature of LDS teachings There is much about the LDS belief in Jesus that accords well with theologically conservative Christian voices throughout the ages. For example, Protestant theologian Helmut Gollwitzer describes the belief in Jesus as fundamentally and centrally important to Christians: “In the center of the Christian faith, and consequently the center also of theological reflection, there stand the event of Jesus Christ and the extraordinary statements that the New Testament have made about his universal significance.”5 A statement by Joseph Smith, frequently referred to among Latter-day Saints but not well known by other Christians, reads similarly though written 150 years earlier: “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.”6 As was discussed in the chapter on the Book of Mormon, a survey of LDS scriptural texts and of modern-day teachings quickly reveals their Christ-centered nature. Following are a few examples. From the Book of Mormon: And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins (2 Nephi 25:26).

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I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell …. And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ (2 Nephi 33:6, 10). And now, my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved (Omni 1:26). And now, I would commend you to seek this Jesus of whom the prophets and apostles have written, that the grace of God the Father, and also the Lord Jesus Christ, and the Holy Ghost, which beareth record of them, may be and abide in you forever (Ether 12:41). And again I would exhort you that ye would come unto Christ, and lay hold upon every good gift, Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God (Moroni 10:30–32). From the Doctrine & Covenants: And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives! For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God (D&C 76:22–24). From the Pearl of Great Price: Thou [Moses] art in the similitude of mine Only Begotten; and mine Only Begotten is and shall be the Savior, for he is full of grace and truth (Moses 1:6).

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We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost (Articles of Faith 1:1). We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel (Articles of Faith 1:3). Teachings of Joseph Smith (First Prophet): I believe in the Divinity of Jesus Christ, and that He died for the sins of all men, who in Adam had fallen.7 Salvation could not come to the world without the mediation of Jesus Christ.8 Who, among all the Saints in these last days, can consider himself as good as our Lord? Who is as perfect? Who is as pure? Who is as holy as He was? Are they to be found? He never transgressed or broke a commandment or law of heaven—no deceit was in His mouth, neither was guile found in His heart …. Where is one like Christ? He cannot be found on earth.9 Teachings of Gordon B. Hinckley (Fifteenth Prophet): I know that Jesus Christ is [God’s] Only Begotten Son, the Redeemer of the world, who gave His life that we might have eternal life and who rules and reigns with His Father.10 He is our triumphant Lord. He is our Redeemer, who atoned for our sins. Through His redeeming sacrifice all men shall rise from the grave. He has opened the way whereby we may gain not only immortality but also eternal life.11 Teachings of Thomas S. Monson (Sixteenth Prophet): The Atonement of Jesus Christ is the foreordained but voluntary act of the Only Begotten Son of God. He offered His life as a redeeming ransom for us all. His mission, His ministry among men, His teachings of truth, His acts of mercy, His unwavering love for us prompt our gratitude and warm our hearts. Jesus Christ, Savior of the world—even the Son of God—was and is the ultimate pioneer, for He has gone before, showing all others the way to follow. May we ever follow Him.12

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Similarities with traditional Christianity Jesus is God, the Son of God Reading the statements above will have already revealed many similarities between LDS beliefs about Christ and those of traditional Christianity. First, Latter-day Saints believe that Jesus was not simply a man, but was God, the Son of God. He was God, referred to by Mormons as Jehovah, before he descended to earth as a mortal, and he was enthroned on the right hand of God the Father following his resurrection. As stated by the prophet Abinadi in the Book of Mormon: “I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people” (Mosiah 15:1).

Jesus is Savior For Latter-day Saints, Jesus is the only means by which mankind can be saved. There is no other way given under heaven. Again turning to the teachings of the Book of Mormon, King Benjamin states, “I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent” (Mosiah 3:16–17).

Jesus redeems from the fall Latter-day Saints believe that all mankind has fallen and can therefore merit nothing of themselves without the atoning work of Jesus Christ. The effects of the fall are seen as universal and damning, and Jesus Christ alone can lift mankind from its fallen state. According to the prophet Alma in the Book of Mormon, “For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made” (Alma 34:9).

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Jesus performed a substitutionary atonement For Latter-day Saints, every human being sins, and we can only be forgiven from those sins through the atoning sacrifice of Jesus Christ. Although Latter-day Saints see the individual’s free will choice of Christ as essential in the salvation process, that choice does not have power to save, nor do the individual’s efforts to repent and change have power to cleanse each from sin. That cleansing is only possible because Christ paid the price for sins, providing a way back into the presence of God. Two teachings from the Book of Mormon are essential to show how deep and prevalent this view of Christ’s atonement is in the LDS mind. First, another statement from the prophet Alma declares, “Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it” (Alma 34:8). Earlier, the same prophet taught: And [Jesus] shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people. And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities. Now the Spirit knoweth all things; nevertheless the Son of God suffereth according to the flesh that he might take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me (Alma 7:11–13).

Differences in the LDS view of Christ Why then do LDS teachings strike some as so different from those of traditional Christianity? Latter-day Saints often bristle at the suggestion that they are not Christian. Some of the reasons for their sensitivity can be seen above. Mormons are deeply devoted to

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Christ as the Son of God, the Savior of the world, the author and finisher of their faith, and the One who understands, comforts, and strengthens them in the midst of their weaknesses and trials. Their devotions regarding him are deeply and poignantly felt. A number of important differences do exist, however, that single out Latterday Saints as unique. Some distinctive LDS views regarding Christ connect with beliefs that will be explained more fully in other chapters, such as a modified view of the fall of Adam and Eve, and so will not be discussed here.

The Godhead As have some other Christians throughout time, and as described more fully in Chapter 5, Latter-day Saints believe that God our Heavenly Father, Jesus Christ, and the Holy Ghost are separate beings in the Godhead. Although they believe that Jesus existed eternally, and that he was God (or Jehovah) in a premortal existence and is God today, they also believe that Jesus is not the same being as God the Father. This belief springs from the very beginnings of the LDS faith, when Joseph Smith in vision saw God the Father standing above him in the grove where he prayed and saw Jesus Christ standing next to his Father. As mentioned in the chapter on the First Vision, Joseph later declared that he had taught that the Father and the Son were separate beings from the beginning of his ministry.13 This leads Latter-day Saints to read verses from the Bible that support this view in a very literal fashion. When Matthew 3:16–17 describes the scene of Jesus’s baptism with Jesus ascending from the water, the voice of the Father sounding from heaven, and the Holy Ghost descending from the skies as a dove, it seems to the LDS mind to clearly and purposefully demonstrate their separateness. When Stephen the martyr looks up into heaven and sees “the glory of God, and Jesus standing on the right hand of God” (Acts 7:55–56), it demonstrates the same concept. They read Paul’s greetings to the Corinthians with the same lens obtained from the First Vision: “Grace be to you and peace from God our Father, and from the Lord Jesus Christ. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort” (2 Corinthians 1:2–3).

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On the other hand, LDS teachings regularly indicate, along with biblical statements, that the Father and the Son are one God. This is understood as a perfect union or blending of purpose, desire, power, might, attributes, and love in what would be understood by Christian theologians as a type of “Social Trinitarianism,” similar to viewpoints espoused by Christian thinkers Jürgen Moltmann, Miroslav Volf, and John Zizioulas.14 Although Latter-day Saints believe in the separate nature of the members of the Godhead, they would still affirm that the Father and the Son are one in many more ways than they are separate. Latter-day Saints therefore do not view their understanding of the Godhead as polytheistic. It could be strongly argued that biblical statements regarding the oneness of God were intended to battle the ancient concept of competing gods among the nations or of a pantheon of gods that existed in uneasy tension. Additionally, in their efforts at worship and obedience, Latter-day Saints would never distinguish between the Father and the Son. For example, no Mormon would keep the Sabbath Day holy, or be honest, or serve God in any other way and wonder which being in the Godhead they were serving. To serve the Father is to serve the Son, and to serve the Son is to serve the Father, because they are One. For Latter-day Saints, this bears no similarity to that polytheism against which Isaiah, Paul, and others battled. Interestingly, because of this view of the unity of the Godhead, Latter-day Saints do not find a great deal with which to disagree in the actual wording of some of the Christian creeds, formulations taken by many Christians as the defining theological features of true Christianity. They cannot agree with the solidification of the views behind the Nicene Creed but would be willing to affirm every phrase of the creed but one that describes the Son as “being of one substance with the Father.”15 An LDS reading of John 1:1 can serve to demonstrate their approach to Christ and the Godhead in scripture. “In the beginning was the Word, and the Word was with God, and the Word was God.” Mormons understand this verse as affirming their view that the Word, Jesus/Jehovah, existed “in the beginning,” from all eternity. The Word, or Jesus/Jehovah, was with God the Father. And the Word, or Jesus/Jehovah, was God.

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The premortal Christ as “Elder Brother” Another view for which Latter-day Saints are often criticized is the concept of a premortal existence in which not only the Son and the Father existed, but in which all mankind also existed as spirit children of God the Father. According to this view, Jesus was the “firstborn” of the Father in premortality (see Colossians 1:15). The remainder of mankind were also born as spirits in the premortal world, but in his position both as firstborn and as God’s only begotten Son in mortality (John 3:16), Jesus was God or Jehovah and was thus unlike the rest of humankind. Mormons often refer to Christ as their “Elder Brother” for this reason, a concept which is for some Christians offensively familiar. Jesus himself, however, seems to describe a similar relationship to Mary when he states, “I ascend unto my Father, and your Father; and to my God, and your God” (John 20:17). Notwithstanding this comforting view of Jesus as “Elder Brother,” Latter-day Saints consistently affirm that Jesus is their God and the father of their spiritual rebirth, and that it is only through faith in Jesus as God and Savior that they can be saved. In 1998, LDS apostle M. Russell Ballard addressed a certain carelessness in LDS members regarding their relationship with Jesus Christ as God and Savior that causes misunderstandings among other Christians. He said, We occasionally hear some members refer to Jesus as our Elder Brother, which is a true concept based on our understanding of the premortal life with our Father in Heaven. But like many points of gospel doctrine, that simple truth doesn’t go far enough in terms of describing the Savior’s role in our present lives and His great position as a member of the Godhead. Thus, some nonLDS Christians are uncomfortable with what they perceive as a secondary role for Christ in our theology …. We declare He is the King of Kings, Lord of Lords, the Creator, the Savior, the Captain of our Salvation, the Bright and Morning Star. He has taught us that He is in all things, above all things, through all things and round about all things, that He is Alpha and Omega, the Lord of the Universe, the first and the last relative to our salvation, and

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that His name is above every name and is in fact the only name under heaven by which we can be saved.16

Gethsemane and the cross Finally, Mormons are sometimes viewed as unchristian because their understanding of the atoning suffering of Christ extends beyond the cross and into the Garden of Gethsemane. Following Book of Mormon teachings and statements by modern prophets, Latter-day Saints believe that Jesus began to suffer for the sins of mankind in the Garden of Gethsemane, at which time he literally bled from every pore (Luke 22:44) as a result of carrying that heavy weight of sin and sorrow. That suffering was then continued and brought to completion upon the cross. Because of this duality of time and place for Christ’s substitutionary atonement, some Mormons have at times associated the garden with Christ’s conquering of sin and as the place and time in which he began to know “his seed” (Isaiah 53:12) intimately. The cross is then associated more closely with Christ’s victory over death. In reality, however, LDS scriptural and prophetic teachings indicate the importance of both victories throughout the duration of Jesus’ suffering, begun in the garden and completed on the cross. Because Latter-day Saints do not typically use the symbol of the cross, and because they often emphasize the distinctive belief in the atoning nature of Jesus’ suffering in the garden, some have mistakenly concluded that they do not believe in an atonement worked out upon the cross. LDS scripture and teachings, however, as well as the hymns they sing, affirm the importance of the cross as the fulfillment of Jesus’ salvational offering to mankind.

Conclusion We have noted regular expressions of gratitude for the saving role of Jesus Christ among non-LDS Christians. In our experience, Latter-day Saints are equally devoted to the Savior and rely on him deeply and consistently as a wellspring of strength, hope, joy, peace in their lives, and salvation in the world to come. The teachings of the Book of Mormon that Jesus has not only suffered for our sins,

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but has felt all of our weaknesses, our pains, our sicknesses, and our sorrows, connect with the powerful witness in Hebrews 4:15 of Christ as a high priest who is touched “with the feeling of our infirmities.” This faith in One who knows and understands them is a daily reality and comfort for Latter-day Saints. Christ stands at the center of the LDS faith, and Latter-day Saints look upon him as the only source of their salvation.

Suggested readings Callister, Tad R. The Infinite Atonement. Salt Lake City: Deseret Book, 2000. Keller, Roger R. and Robert L. Millet, eds. Salvation in Christ: Comparative Christian Views. Provo: BYU Religious Studies Center, 2005. McConkie, Bruce R. The Mortal Messiah, 4 vols. Salt Lake City: Deseret Book, 1977–81. Millet, Robert L. A Different Jesus? The Christ of the Latter-day Saints. Grand Rapids, MI: Eerdmans, 2005. Millet, Robert L., Camille Fronk Olson, Andrew C. Skinner, and Brent L. Top. LDS Beliefs: A Doctrinal Reference. Salt Lake City: Deseret Book, 2011. Millet, Robert L. and Gerald R. McDermott. Claiming Christ: A Mormon-Evangelical Debate. Grand Rapids, MI: Brazos Press, 2007. Skinner, Andrew C. Gethsemane. Salt Lake City: Deseret Book, 2002. Skinner, Andrew C. Golgotha. Salt Lake City: Deseret Book, 2004. Skinner, Andrew C. The Garden Tomb. Salt Lake City: Deseret Book, 2005. Talmage, James E. Jesus the Christ. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1915. Webb, Stephen H. Mormon Christianity: What Other Christians Can Learn from the Latter-day Saints. New York: Oxford University Press, 2013.

CHAPTER SEVEN

Gracious Works Since Martin Luther in the sixteenth century, Roman Catholics and Protestants have debated the essential elements of salvation, and how divine grace and human action synergize. In more recent times, one of the significant concerns expressed in Protestant discussions of LDS theology is that Latter-day Saints have a works-based soteriology (or way of obtaining salvation). The problem is not with the focus on Christ; both LDS and other Christians see the work of the incarnate Son of God as the center of their faith. In this chapter, we will discuss what the actual differences are, and which apparent distinctions may not be so real.

Grace versus works in traditional Christian thought As Luther contemplated the Christian Church in his day, he responded to what he saw as a pervasive abuse of power. To Luther, an overemphasis on the role of human works, including the sale of indulgences for the forgiveness of sins, was made uglier by a proportionate lack of good works among the Church’s clergy. All was focused inward on rules that defined what man could and could not do, giving the impression that mankind needed to earn their own salvation. As Luther read Romans, he saw a different gospel being preached and for the first time created the phrase sola gratia, “by grace alone,” to describe it.1

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As a Protestant thinker has stated the concept: For most contemporary Evangelicals, “justification by grace through faith alone” is “the soul of the Christian gospel.” This is understood to be the heart of the Protestant Reformation … . Martin Luther’s reading of Paul’s letter to the Romans is the foundation of the doctrine of justification by faith alone, but Protestants claim Paul warrants this doctrine, not Luther.2 For many Christians, this view has to be explained further. Another Protestant-Evangelical scholar who was engaged in interfaith dialog with Roman Catholics came to acknowledge: An adequate doctrine [of salvation] must retain the tension between Luke 18:9–14 and 14:25–33. In the parable of the Pharisee and the tax collector, it is not the one who can point to his works who is justified, but the one who prays, “God, have mercy on me, a sinner.” Yet against this must be set the uncompromising teaching that, “any of you who does not give up everything he has cannot be my disciple.” There is a sharp tension between these two passages. The one tells us we cannot be Jesus’s disciples without total dedication; the other that our righteousness is such that we are always in need of the mercy of God. The same tension can be seen between the teaching of Paul and James and within the teaching of Paul himself (for example, in Romans 3:21–28 vs. 1 Corinthians 6:9–11). The two sides of the tension relate to the Protestant concern … and the Catholic concern.3

Latter-day Saints and grace From an LDS viewpoint, there is validity to both sides of this concern, and Latter-day Saints feel that the restored gospel provides a balanced view and way between them. Joseph Smith grew up in a culture that was heavily Protestant, with a strong antagonism toward Roman Catholic viewpoints. Even so, the viewpoints provided in the Book of Mormon and in his other teachings consistently affirm both the central need for grace as it emanates from a merciful God upon fallen humankind and the need to do all we can to “come unto Christ.” Although some of these verses have been quoted in previous chapters to demonstrate that Mormons

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are firmly Christ-centered, they are repeated here with an emphasis on the LDS scriptural teaching that we are saved by grace. Book of Mormon about grace: And since man had fallen he could not merit anything of himself: but the sufferings and death of Christ atone for their sins, through faith and repentance (Alma 22:14). Wherefore, I know that thou art redeemed, because of the righteousness of thy Redeemer (2 Nephi 2:3). And the way [of salvation] is prepared from the fall of man, and salvation is free (2 Nephi 2:4). Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah (2 Nephi 2:8). Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved (2 Nephi 10:24). For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do (2 Nephi 25:23). [The end of this scripture should be read in light of the other scriptures quoted here. No matter all we can do, or even after all we can do, it is by grace we are saved.] The Lord showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things (Jacob 4:7). And if ye believe on [Christ’s] name ye will repent of all your sins, that thereby ye may have a remission of them through his merits (Helaman 14:1). And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them (Ether 12:27). And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of

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Christ … relying alone upon the merits of Christ, who was the author and the finisher of their faith (Moroni 6:4). Some might claim that this was perhaps the view early on in the Book of Mormon, but that the LDS Church’s position has shifted over time. The following quotations are taken from LDS scripture written later in Joseph Smith’s life, and then from the words of prominent Church leaders and scholars over the course of time: And we know that justification through the grace of our Lord and Savior Jesus Christ is just and true; and we know also, that sanctification through the grace of our Lord and Savior Jesus Christ is just and true, to all those who love and serve God with all their mights, minds, and strength (D&C 20:30–31). These [the saved] are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood (D&C 76:69). All these had departed the mortal life, firm in the hope of a glorious resurrection, through the grace of God the Father and his Only Begotten Son, Jesus Christ (D&C 138:14). LDS Apostle Orson Pratt, 1844: We are to understand from these passages [Ephesians 2:8–9], that the grace and faith by which man is saved, are the gifts of God, having been purchased by him not by his own works, but by the blood of Christ. Had not these gifts been purchased for man, all exertions on his part would have been entirely unavailing and fruitless. Whatever course man might have pursued, he could not have atoned for one sin; it required the sacrifice of a sinless and pure Being in order to purchase the gifts of faith, repentance, and salvation for fallen man. Grace, Faith, Repentance, and Salvation, when considered in their origin, are not of man, neither by his works; man did not devise, originate, nor adopt them; superior Beings in Celestial abodes, provided these gifts, and revealed the conditions to man by which he might become a partaker of them. Therefore all boasting on the part of man is excluded. He is saved by a plan which his works did not originate—a plan of heaven, and not of earth.4 LDS Apostle Bruce R. McConkie, 1984: Suppose we have the scriptures, the gospel, the priesthood, the Church, the ordinances, the organization, even the keys of the kingdom—

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everything that now is down to the last jot and tittle—and yet there is no atonement of Christ. What then? Can we be saved? Will all our good works save us? Will we be rewarded for all our righteousness? Most assuredly we will not. We are not saved by works alone, no matter how good; we are saved because God sent his Son to shed his blood in Gethsemane and on Calvary that all through him might ransomed be. We are saved by the blood of Christ. To paraphrase Abinadi [in Mosiah 13:27–28]: “Salvation doth not come by the church alone: and were it not for the atonement, given by the grace of God as a free gift, all men must unavoidably perish, and this notwithstanding the Church and all that appertains to it.” 5 LDS Apostle Dallin H. Oaks, 2002: Men and women unquestionably have impressive powers and can bring to pass great things. But after all our obedience and good works, we cannot be saved from death or the effects of our individual sins without the grace extended by the atonement of Jesus Christ … . In other words, salvation does not come simply by keeping the commandments … . Man cannot earn his own salvation.6 Latter-day Saints affirm that they are saved by the grace of Christ and that there is nothing they can do of themselves to merit their salvation. The LDS view is faithful to the teachings of the apostle Paul that mankind can merit nothing of themselves, because all are “fallen and lost” without the atonement of Jesus Christ.

LDS and gracious works What then, of the Roman Catholic concern, echoed by the Evangelical scholar quoted above, that this focus on grace ignores the tension between grace and good works found in the teachings of Christ, between the teaching of Paul and James, and within the teachings of Paul himself? Do LDS teachings ignore the power and importance of good works, or the need to submit their whole selves to Christ, imperfect though they may be, in order to be accepted as Christ’s disciples? One of the dangers of an emphasis on grace without acknowledging the importance of good works is that it can lead to a sense of “cheap grace” or “easy grace,” that salvation can simply be plucked from the heavens no matter

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what mankind may do, whether or not they are found in a state of rebellion or submission to God. Latter-day Saint teachings state that we are inadequate on our own, and that we have merit only in and through the atonement of Christ, but they also proclaim that we are accountable to give all that we can. In a departure from the doctrine of “total depravity” taught by Calvin, Joseph Smith consistently indicated that the “agency” or free will of mankind is zealously defended by God, creating a space in which mankind can choose for themselves. According to Mormons, all must then choose for themselves, giving everything that they can. In other words, they must submit themselves totally to Christ with all of their might, mind, and strength, deeply imperfect and incomplete though their efforts at submission may be. Notwithstanding the crucial nature of our efforts at obedience, even those free will efforts are made possible through the grace of Christ, for Jesus is the author and finisher of our faith. Without him, we are fallen and cannot “merit anything” (Alma 22:14). With his grace, provided through the power of his atoning sacrifice, our ability to choose is restored. In Protestant terms, the concept of grace that allows mankind to choose is known as “prevenient grace.”7 Although not acceptable to some Reformed Christians, this concept of grace is still not sufficient to describe the LDS view. In the LDS view, we are free to choose, but even these choices are strengthened, enabled, and made holy because of the grace of Christ. These are grace-enabled good works, or “gracious works.” They call forth the best efforts in mankind, but still point him in humility to the reason why he is able to choose, because of the merits of Christ, not of himself. They are good works, but Christcentered good works. There is no reason for mankind to boast, but there is every reason for mankind to strive, with faith in Christ and with peace and comfort through Christ’s strengthening. This nuanced view of grace and works, or of gracious works, is expressed in LDS scriptural passages and the words of their church leaders. One explanation by a prominent Latter-day Saint seems to appropriately summarize the LDS view: LDS gospel scholar and leader, Gerald Lund, 1991: Each of us is like a power house on a mighty river. The power house has no power residing in itself; the potential power rests in the energy of the river … . The atonement of Christ is the power in the river.

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Faith is the generator that can harness that power … . The power to achieve justification does not reside in us. We require the power of the atonement of Christ flowing into us. If no power is being generated, we do not—indeed cannot—turn the generators by hand (justification by works); but rather, we make an effort to remove those things that have blocked the power from flowing into the generators (working righteousness as a result of faith) … . We are saved by grace—saved by Christ’s love from physical and spiritual death; saved by Christ’s love from Adam’s fall and our own; saved from sin and transgression by the grace or gifts of God. The atoning power of God unto salvation is a freely available gift from him—but our works of righteousness, welling up from fountains of faith, are essential to bring the gift into power in our lives.8 Mormons feel a constant need for Christ’s power in their lives, lifting them and strengthening them as they seek to give their all. They often refer to this merciful strength as the “enabling power” of the atoning sacrifice of Christ: LDS Apostle David A. Bednar, 2004: Brothers and sisters, please pay particular attention to the word grace as it is used in the verse I just read [Jacob 4:6–7]. In the Bible Dictionary we learn that the word grace frequently is used in the scriptures to connote a strengthening or enabling power … . The enabling and strengthening aspect of the Atonement helps us to see and to do and to become good in ways that we could never recognize or accomplish with our limited mortal capacity. I testify and witness that the enabling power of the Savior’s Atonement is real.9

Conclusion Latter-day Saints are grateful to find other Christian thinkers, whether Evangelical/Reformed, another Protestant tradition, or Roman Catholic who have understood the power of grace, as well as the power of gracious works. As Christian thinker C. S. Lewis has stated:

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Christians have often disputed as to whether what leads the Christian home is good actions, or Faith in Christ. I have no right really to speak on such a difficult question, but it does seem to me like asking which blade in a pair of scissors is most necessary. A serious moral effort is the only thing that will bring you to the point where you throw up the sponge. Faith in Christ is the only thing to save you from despair at that point: and out of that Faith in Him good actions must inevitably come.10 In short, Latter-day Saints believe we are saved only in and through the grace and atoning mercy of Jesus Christ. We can merit nothing of ourselves. And, yet we do our best to offer our all upon the altar of God, and do not believe that Christ holds out his promises to those who casually plan to reap the blessings of salvation when they do little more than glance God’s way. Since we are all imperfect, we cannot judge each other but can only look to Christ who provides the space for us to choose, who enables and strengthens those good choices, and who allows those choices to have any meaning in the end. His is the power and the gift, and ours is the choice to accept, receive, and rejoice in that gift, that enabling power that meets us where we are, comforts us, encourages us, and draws us forward to him. This is the faith of the Latter-day Saints.

Suggested readings Hafen, Bruce C. The Broken Heart: Applying the Atonement to Life’s Experiences. Salt Lake City: Deseret Book, 1989. Millet, Robert L. Deseret Book. Salt Lake City: Deseret, 2003. Olson, Camille Fronk. Mary, Martha, and Me. Salt Lake City: Deseret Book, 2009. Robinson, Stephen E. Believing Christ: The Parable of the Bicycle and Other Good News. Salt Lake City: Deseret Book, 1992. Robinson, Stephen E. Following Christ: The Parable of the Divers and More Good News. Salt Lake City: Deseret Book, 1995. Wilcox, Brad. The Continuous Atonement. Salt Lake City: Deseret Book, 2009.

CHAPTER EIGHT

From Eternity to Eternity The great Christian apologist C. S. Lewis spoke often of those significant moments when men and women sense in their heart of hearts that there is much, much more to the universe than they had ever supposed; that we as human beings are part of something larger than our own family or community; that we seem occasionally to be bumping up against something eternal; and that in a vague and rather odd sort of way, we are strangers to mortality, that we were made of the stuff of eternity. Lewis observed: If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world … . Probably earthly pleasures were never meant to satisfy it, but only to arouse it, to suggest the real thing … . I must keep alive in myself the desire for my true country, which I shall not find until after death; I must never let it get snowed under or turned aside; I must make it the main object of life to press on to that other country and to help others to do the same.1 Commenting on this description from a Mormon perspective, two prominent LDS thinkers have stated, “It is more than the recurrent intimations of a different sphere, a different domain of existence only dimly perceived, that haunt us. It is the familiarity we cannot shake.”2

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Eternalism Mormonism may be described as an outworking of what might be called “Joseph Smith’s Eternalism.” Eternalism is a concept, a system of belief, a worldview, and a plan whereby finite, mortal men and women seek to engage matters that are infinite and eternal. Followers of Jesus claim that the immortality of the soul comes through his death and resurrection. In other words, life does not cease when our bodily organs stop functioning; something within us—call it a soul or a spirit, if you will—continues to think and feel and interact and be. Forever. Joseph Smith stepped forward and suggested that this eternal thing works in both directions, that life as we know it did not originate with our mortal birth, that at the time of our conception or our first breath, life did not suddenly spring into existence. Further, while the Mormon Prophet believed in and taught of God’s infinity and of his omnipotence, he boldly declared that God did not “create” that spirit of man in the sense of bringing it into existence ex nihilo, out of nothing. Rather, it has always lived. Others outside the LDS faith have sensed that there is more to life than living and dying, more to what we do here than meets the physical eye. Many have perceived that this mortal stage of our journey is but a part of a larger drama. William Wordsworth penned the following: Our birth is but a sleep and a forgetting: The Soul that rises with us, our life’s Star, Hath had elsewhere its setting, And cometh from afar: Not in entire forgetfulness, And not in utter nakedness, But trailing clouds of glory do we come From God, who is our home: Heaven lies about us in our infancy!3 Marcel Proust, the influential French novelist, wrote: “Everything in our life happens as though we entered upon it with a load of obligations contracted in a previous existence … obligations whose sanction is not of this present life, [that] seem to belong to a different world, founded on kindness, scruples, sacrifice, a world

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entirely different from this one, a world whence we emerge to be born on this earth, before returning thither.”4

Members of the royal family The Church of Jesus Christ of Latter-day Saints teaches that men and women are the spirit sons and daughters of God, that we lived in a premortal existence before birth, that we grew and expanded in that “first estate” (Jude 1:6), all in preparation for this “second estate.” In that world, men and women were separate and distinct spirit personages and had consciousness, volition, maleness and femaleness, and moral agency. They developed and matured according to their adherence to God’s eternal law, and in spite of the fact that they walked and talked with God, it was necessary for them to exercise faith in God’s plan for the ultimate salvation of His children. The Latter-day Saints believe God is literally the Father of their spirits (see Numbers 16:22; 27:16; Hebrews 12:9), and that they possess divine capacities and attributes, albeit in embryonic form. One LDS philosopher, Truman G. Madsen, described the human quest as follows: “One begins mortality with the veil drawn [between humanity and divinity], but slowly he is moved to penetrate the veil within himself. He is, in time, led to seek the ‘holy of holies’ within the temple of his own being.”5 An official LDS doctrinal proclamation affirms: The Church of Jesus Christ of Latter-day Saints, basing its belief on divine revelation, ancient and modern, proclaims man to be the direct and lineal offspring of Deity … . By His almighty power He organized the earth, and all that it contains, from spirit and element, which exist co-eternally with Himself … . Man is the child of God, formed in the divine image and endowed with divine attributes … . The doctrine of the pre-existence [of men and women]—revealed so plainly, particularly in latter days, pours a wonderful flood of light upon the otherwise mysterious problem of man’s origin … . It teaches that all men existed in the spirit before any man existed in the flesh, and that all who have inhabited the earth since Adam have taken bodies and become souls in like manner.6

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In the long expanse of time before we were born into mortality, the spirit sons and daughters of God developed talents, strengths, and capacities. In a sense, no two persons remained alike.7 Mormons teach that the greatest in the family of God was Jehovah, who eventually took a body and became Jesus of Nazareth, the Redeemer of humankind. Jehovah was the firstborn of the Father (Colossians 1:15), meaning the firstborn spirit child, the heir, the one entitled to the divine birthright. Jehovah was the advocate for God the Father’s plan of salvation, the one who volunteered in that premortal existence to put into effect the terms and conditions of that divine plan and, more specifically, to suffer and die and rise again as Savior. Another spirit child of God offered to save mankind by an alternative plan. Lucifer stepped forward and said: Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor. But, behold, my Beloved Son, which was my Beloved and Chosen from the beginning, said unto me—Father, thy will be done, and the glory be thine forever. Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down; And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his own will, even as many as would not hearken unto my voice (Moses 4:1–4). “The contention in heaven was,” Joseph Smith explained—“Jesus said there would be certain souls that would not be saved; and the devil said he could save them all, and laid his plans before the grand council, who gave their vote in favor of Jesus Christ. So the devil rose up in rebellion against God, and was cast down, with all who put up their heads for him.”8 The Latter-day Saints believe that the fall of Lucifer and his followers—one-third of the spirit children of the Father (Revelation 12:4; D&C 29:36), allusions to which are found in the Bible (Isaiah 14:12–15; Luke 10:18; Revelation 12:7–9)— signaled the perpetuation of evil on earth. Lucifer or Satan, with his minions, became the enemies of God and of all righteousness and to this day seek to destroy the souls of men and women.

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It is not uncommon for someone not of the LDS faith—usually a critic of Mormonism—to ask the following: “Isn’t it true that you folks believe Jesus and Lucifer are brothers?” This is a tough question to respond to on the spur of the moment, one that requires at least a brief explanation of the LDS concept of a premortal life, about Lucifer as a child of God who turned sour and thereafter rebelled against God, and about Jehovah (who would become Jesus) who, though he was the firstborn spirit son of God, also became God. John 1:1–2 speaks of the Word being in the beginning, being with God, and being God. This Latter-day Saints believe wholeheartedly. Jesus was God before he came to earth, and there was never a time when he and Lucifer enjoyed the same spiritual standing. Mormons explain that truth was taught in that premortal sphere. The Gospel was declared. The sons and daughters of God came to understand and appreciate the goodness and powers of Deity. They recognized that God the Father, the Supreme Being, was possessed of a physical, resurrected, immortal, and glorified body. They came to know that the fullness of eternal joy was to be had through becoming as God is; through coming to earth, taking a physical body, growing and maturing in their ability to overcome temptations and deal with the stresses of this world; and through qualifying, by accepting the Gospel of Jesus Christ and incorporating the Lord’s divine nature into their own, to return to the presence of God as living souls, spirits, and bodies having been inseparably joined together through the resurrection, never again to be divided. The sons and daughters of God were told in that premortal existence that as mortals they would be required to walk by faith, to operate in this second estate without full knowledge of what they did and who they were in the life before. A veil of forgetfulness would be placed over their minds, causing them to “see through a glass, darkly” (1 Corinthians 13:11). One early church leader, John Taylor, suggested what might have been said before we left our first estate: Remember you go [to earth] on this condition, that is, you are to forget all things you ever saw, or knew to be transacted in the spirit world; … you must go and become one of the most helpless of all beings that I have created, while in your infancy, subject to sickness, pain, tears, mourning, sorrow and death. But when truth shall touch the cords of your heart they will vibrate;

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then intelligence shall illuminate your mind, and shed its lustre in your soul, and you shall begin to understand the things you once knew, but which had gone from you; you shall then begin to understand and know the object of your creation.9

Making sense of life A modern LDS leader, Boyd K. Packer, offered the following parable to illustrate the value of a knowledge of man and woman’s eternality and specifically an understanding of our existence in an earlier sphere: Imagine that you are attending a football game. The teams seem evenly matched. One team has been trained to follow the rules; the other, to do just the opposite. They are committed to cheat and disobey every rule of sportsmanlike conduct. While the game ends in a tie, it is determined that it must continue until one side wins decisively. Soon the field is a quagmire. Players on both sides are being ground into the mud. The cheating of the opposing team turns to brutality. Players are carried off the field. Some have been injured critically; others, it is whispered, fatally. It ceases to be a game and becomes a battle. You become very frustrated and upset. “Why let this go on? Neither team can win. It must be stopped.” Imagine that you confront the sponsor of the game and demand that he stop this useless, futile battle. You say it is senseless and without purpose. Has he no regard for the players? He calmly replies that he will not call the game. “You are mistaken. There is a great purpose in it. You have not understood.” He tells you that this is not a spectator sport—it is for the participants. It is for their sake that he permits the game to continue. Great benefit may come to them because of the challenges they face. He points to players sitting on the bench, suited up, eager to enter the game. When each one of them has been in, when each has met the day for which he has prepared so long and trained so hard, then, and only then, will I call the game.

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Until then, it may not matter which team seems to be ahead. The present score is really not crucial. There are games within games, you know. Whatever is happening to the team, each player will have his day. Those players on the team that keeps the rules will not be eternally disadvantaged because they keep the rules. They may be cornered or misused, even defeated for a time. But individual players on that team, regardless of what appears on the scoreboard, may already be victorious. Each player will have a test sufficient to his needs; how each responds is the test. When the game is finally over, you and they will see purpose in it all, may even express gratitude for having been on the field during the darkest part of the contest. Then, in providing a bit of interpretation for this fascinating story, Elder Packer added: “I do not think the Lord is quite so hopeless about what’s going on in the world as we are. He could put a stop to all of it any moment. But He will not! Not until every player has a chance to meet the test for which we were preparing before the world was, before we came into mortality.” Elder Packer also observed: “This doctrine of premortal life was known to ancient Christians. For nearly five hundred years the doctrine was taught, but it was then rejected as a heresy … . Once they rejected this doctrine, the doctrine of premortal life … they could never unravel the mystery of life.”10 Mormon philosopher Truman Madsen, pointed out: On the question of God’s existence, most monotheistic traditions agree. God is a self-existing being. That is to say that nothing other than God accounts for the reality of God. He simply is. In the language of the scholastics, he has a-seity, self-existence. Unique in LDS thought … is a parallel thesis, namely, something in the human self is co-existent and co-eternal with God … . In contrast to [traditional religious or philosophical] views, in LDS thought, intelligence has ontological and eternal status. There is nothing contingent or ephemeral about it … . A God (or anything else) held to be directly or totally the cause of all that exists is indirectly the cause of all that occurs, including all human action and inaction. Genuine human choice and autonomy then appear

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inexplicable. [But for Latter-day Saints,] freedom is implicit in primal and premortal human nature, and continues through physical embodiment and maturation in this world. It is our inescapable “response-ability.”11

Conclusion Latter-day Saints believe that a knowledge of the eternality of men and women as well as the corporeality and accessibility/ approachability/knowability of the Almighty makes the phrase “the Fatherhood of God and the brotherhood of man” more than memorable metaphor. Let’s take a real-life example. One of the authors found himself situated on a plane during the middle of an extremely busy month—more places to go, reading to catch up on, and writing deadlines to meet. The man who sat in the seat next to him sought more than once to strike up a conversation, but he had important things to do. He sloughed off the seatmate’s friendly gestures again and again. The man finally asked the Latter-day Saint what he did for a living, he replied tersely that he was a professor of religion, and then the man really wanted to chat. But, the busy Mormon would have nothing to do with it. Finally, the interest waned, and the questioner turned away in disappointment and read the newspaper. It is not just that the LDS man was rude and unfriendly; he would feel guilty enough as a follower of Christ if that was all he regretted. Knowing what he knew, believing what he believed, he was not prone to accept every chance meeting as just that—a chance meeting, a coincidence. What could have come from a congenial conversation with this man? Could such an encounter have lifted him, inspired the Mormon, or informed the both of them? Did the LDS person allow something of significance to pass? Will he perhaps never have the opportunity to engage this man, this person, this personality, this individual, and this human soul again? Believing God is his Father, that He is in charge of things, and that this inquisitive man is truly his brother, did the Mormon miss an opportunity that may never present itself again? Latter-day Saints instinctively ask themselves: “Who are these people? They are the children of God. They are my brothers and sisters. My connection

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with them is far more than one of a co-resident on this planet but also a co-eternal member of the family of God.” And, so, it is that some things we see or hear or feel seem to have such a strange and vague sense of familiarity; they seem to be “spirit memories.” Joseph F. Smith, the sixth president of the LDS Church, wrote: Our knowledge of persons and things before we came here, combined with the divinity awakened within our souls through obedience to the gospel, powerfully affects, in my opinion, all our likes and dislikes, and guides our preferences in the course of this life, provided we give careful heed to the admonitions of the Spirit. All those salient truths which come home so forcibly to the head and heart seem but the awakening of the memories of the spirit.12 As Terryl and Fiona Givens have written, “A sudden insight illuminates the mind, words resonate like chords of memory swept by an invisible hand, and we know a new truth as an old one … . An eternal soul, one that stretches as endlessly into the past as the future, makes sense of much that an abrupt entry upon the world’s stage cannot.”13 Thus, the quest for self-discovery, so prevalent in a world filled with angst and alienation and anomie, is inextricably tied with the quest to know God, which Jesus taught is indeed life eternal (John 17:3).

Suggested readings Givens, Terryl L. When Souls Had Wings: Pre-mortal Existence in Western Thought. New York: Oxford, 2010. Givens, Terryl L. and Fiona Givens. The God Who Weeps: How Mormonism Makes Sense of Life. Salt Lake City: Ensign Peak, 2012. Madsen, Truman G. Eternal Man. Salt Lake City: Deseret Book, 1960. Madsen, Truman G., David Noel Freedman, and Pam Fox Kuhlken, eds. On Human Nature. Ann Arbor, MI: Pryor Pettengill Publishers, 2004. Top, Brent L. The Life Before. Salt Lake City: Bookcraft, 1988.

CHAPTER NINE

Truth and Moral Values When confronted with the majesty and pointed invitation of Christ’s declaration, “Every one that is of the truth heareth my voice,” Pilate quickly retreated to the safety of the platitude, “What is truth?” (John 18:37–38). In this way, he could hide from his moral responsibility behind the sophisticated philosophical uncertainty that anything can be truly known or that any individual could accurately represent universal truth. In the meantime, the embodiment of truth, the Son of God, stood in his judgment room in anticipation of a bloody crucifixion, allowed by Pilate’s safe but vacillating retreat. Much of today’s society has picked and chosen their historical support carefully to demonstrate that moral certainty is the root cause of much of the persecution and suffering in the world. Pilate’s failure to take a stand based on an ancient moral relativity demonstrates the exact opposite—a world that believes there is no absolute truth can justify almost any decision in moments of extreme pressure. Moral certainty can be dangerous when not built on the correct edifice, but the fact that society has been hurt by zealots fighting for the wrong cause cannot thus be taken to mean that there are no causes pure enough to fight for. Latter-day Saint theology offers an epistemology, or way of knowing truth, that is almost entirely unique in the world today, one that is built on biblical teachings. In this chapter, we will explore the LDS view of truth, what it is and how it is known. We will explore whether there are some things that are completely independent of society’s perceptions, as well as how morality is defined and determined. We will also discuss the LDS view of inspiration from

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God and their perspective on whether or not other religions and other peoples can have and enjoy such divine direction.

Ways to know truth Throughout the ages, many different methods of coming to know truth have been accepted in society, including authoritative teachings, the weight of historical traditions and accepted beliefs, empirical evidence, logical consistency based on reason, and emotional force or power.1 The Old Testament, for example, proposes a fascinating test for determining whether a prophet truly speaks for the Lord. The test is based on empirical evidence, although it is fairly unhelpful without a lengthy wait: “And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him” (Deuteronomy 18:21–22). This empirical method of determining whether someone truly represents the Lord is not the only biblical test provided. In New Testament times, Jesus taught, “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things” (John 14:26), and “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26). In other words, he promised an ability to recognize or learn truth through the power of the Comforter or the Holy Spirit. The two disciples on the road to Emmaus learned that they could recognize truth in this way. After being taught by Jesus, they exclaimed, “Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?” (Luke 24:32). This approach clarifies an Old Testament experience of the prophet Elijah, in which God called him up on a mountain to speak with him. Elijah looked for God when a strong wind came, but God was not found in the wind. Then, he sought for God’s message in an ensuing earthquake, but God’s voice was not in the earthquake. A fire after the earthquake was equally devoid of the Lord’s presence. Finally, Elijah experienced something called “a still, small voice” (1 Kings 19:12) and was able to receive the Lord’s message through that simple means of communication.

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After New Testament times and as the centuries progressed, Christianity began to rely more and more on the weight of authority and the consistency of traditional teachings to determine truth. If enough former authoritative teachers had expressed a view, then those teachings could be relied upon to discern true religious beliefs from false. The Christian Church also began to rely on historical chains of authority to verify their authenticity, such as proper authority traced back to Peter.2 One of the concerns expressed by the Protestant reformation was that ecclesiastical authority and the weight of tradition was insufficient to know the truth, and that all people needed recourse to the word of God. In the sixteenth century, William Tyndale famously declared that if God spared his life, before very long he would cause a plough boy to know the scriptures better than a priest.3 One of the goals of the reformers was to allow all to determine truth for themselves by turning to the source of truth, which they understood as being the Bible. Heavily influenced by the views of the Enlightenment that encouraged an optimistic belief in the ability of mankind to find truth if they used reason and logical processes correctly, they believed that when reason was applied to the Bible, it would result in discovery of truth. This approach combined the strength of biblical authority with faith in human reason.4 Unfortunately, history has shown that human reason and logic applied to the Bible have not resolved all religious disputes or stamped out theological falsehoods. Although each religious tradition may believe their form of logic has produced the only correct way to read the scriptures, so many differing beliefs have evolved from this method of ascertaining truth that a cursory look at the Christian churches in a particular city will reveal dozens, if not hundreds, of organizations with varying beliefs, all based on reason applied to the Bible. And, each group is prepared to prove how their system of understanding the Bible is the only correct method. As a response to the cold light of logic, the Renaissance reenthroned passion, drive, sentiment, romance, and love as the highest of ideals. For those disillusioned with the failures of reason, the only concept or person that could be trusted was the one to whom the heart was drawn.5 For these, the emotions became the only test of whether something had power and validity. The challenge with following one’s emotions, of course, is that human

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emotion is such a variable, even fickle thing. Biological sciences of the past few decades have worked to demonstrate that the cause of emotion is often connected to cultural training and bias, creating a predisposition to identify with certain concepts. When those concepts are presented, then neurons fire and endorphins are released, causing the human to feel love, joy, or a sense of peace. This viewpoint has provided increasing victories for the power of empirical logic. Although the emotion-based method of ascertaining truth still exists for some, as evidenced by countless movies seeking to communicate the ideals of their producers by creating an emotional response, Western society has moved closer and closer to empiricism. If it can be touched, seen, or physically witnessed, then it is true. If it can be repeated in a test tube, it is true. If it can pass a panel of empirically minded scientists, then it must be trustworthy.6 The problem with each of these epistemologies, of course, is that mankind, although endowed with great gifts and power of reason, is still imperfect and only imperfectly seeking to grasp truth and reality. The use of reason, empiricism, emotions, authority, or historical tradition always leads to imperfect results. Along with these views has also come an increasing skepticism regarding religious value claims. Wearied by the constant truth claims of different belief systems, modern anthropologists and sociologists have begun to propose that these claims are only relative, based on the historical environment and current circumstances of each particular group. Absolute truth claims should be rejected as clearly false.7

Latter-day Saint epistemology Into the confusion of Christian truth claims stepped Joseph Smith in the spring of 1820. Convinced by James 1:5 that if a man asked God for wisdom, it would be “given him,” Joseph went into the grove behind his house and asked God for himself. He emerged from that experience with knowledge that came from a source external to himself. He empirically knew that God lived, that he had a son named Jesus Christ, and that God did not want him to join any of the religions of the day.

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Joseph would later provide this very succinct definition of what truth is: “truth is knowledge of things as they are, and as they were, and as they are to come” (D&C 93:24). There is no moral relativism here. Things were a certain way, they are a certain way, and they will be a certain way. No matter individual perception, a correct awareness of what things were, are, or will be constitutes truth. Joseph Smith had answered Pontius Pilate’s question in one, brief sentence. Joseph would continue to emphasize the significance of obtaining knowledge and placed knowledge squarely within the attributes necessary to become Godlike. According to Joseph, God’s omniscience (his knowledge of all things) is one of the attributes of perfection that we worship in him: “Knowledge does away with darkness, suspense and doubt; for these cannot exist where knowledge is … . In knowledge there is power. God has more power than all other beings, because he has greater knowledge; … he has power over all.”8 Regarding the importance of individual knowledge, he said, “Knowledge is power; and the man who has the most knowledge has the greatest power.”9 According to Joseph, knowledge is all we can take with us when we die and leave this world (D&C 130:18–19) and knowledge of God is one of the essential means by which one is saved. “Without knowledge we cannot be saved … . A man is saved no faster than he gets knowledge.”10 The same concept was taught by Jesus in the New Testament, when he declared: “And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent” (John 17:3). This emphasis on the acquisition of knowledge among Latterday Saints was strengthened by two different revelations given to Joseph Smith and recorded in the Doctrine and Covenants, which command the saints to: be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things … . Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms (D&C 88:78–79).

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Elsewhere they are commanded to “seek ye out of the best books words of wisdom; seek learning, even by study and also by faith” (D&C 88:118), and to “study and learn, and become acquainted with all good books, and with languages, tongues, and people” (D&C 90:15). Recent church president and prophet Gordon B. Hinckley reinforced the importance of education when he said, “You must get all of the education you can. The Lord has instructed us concerning the importance of education.”11 At another time he stated: You belong to a church that teaches the importance of education. You have a mandate from the Lord to educate your minds and your hearts and your hands … . Mind you, these are not my words. These are the words of the Lord who loves you. He wants you to train your minds and hands to become an influence for good as you go forward with your lives … . Be smart. The Lord wants you to educate your minds and hands, whatever your chosen field. Whether it be repairing refrigerators, or the work of a skilled surgeon, you must train yourselves. Seek for the best schooling available. Become a workman of integrity in the world that lies ahead of you. I repeat, you will bring honor to the Church and you will be generously blessed because of that training.12 Latter-day Saints do not just give lip service to these concepts. In general, they receive more education than the average in the United States.13 One of the largest budget items for the Church is education. They operate a “seminary” program for teenage youth of high school age that allows them weekday religious training in the Bible and other LDS scriptures for four years, either in an early-morning setting, or during the day in locations with high LDS populations, where they are released from public school for an hour in order to attend a class in religion. LDS institutes of religion also exist near almost every major university in the world and allow those of college age to balance their secular training with religious education. Finally, Brigham Young Universities in Provo, Utah, Rexburg, Idaho, and Laie, Hawaii provide a full complement of undergraduate and (in Provo) graduate degrees taught at the highest levels of academic rigor. BYU-Provo consistently ranks in the top 100 universities in the United States,14 and the Business and Law Programs there consistently rank in the top twenty-five.15

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The encouragement to obtain as much education as possible means that Latter-day Saints are trained in the intellectual, empirical, rational, and scientific theories and approaches to knowledge that are acknowledged throughout much of the world. They are trained to think critically, they interact with those who believe differently than they do, and they are required to analyze their beliefs and viewpoints through these educational lenses. In a fascinating reversal of trends seen elsewhere, the more education Latter-day Saints receive, the more actively engaged they tend to be in their religious practices.16 As can be seen in the educational mandates mentioned above, Mormons are not only encouraged to be trained in secular modes of thought, but are also encouraged to balance that learning with a greater search for spiritual knowledge. That knowledge is to be obtained by faith and can only be confirmed by God. This approach to gaining spiritual knowledge also encourages a critically minded approach to anything that is taught and heard. It is certainly helpful and important for a religious principle to make rational sense, to tug at the emotions in powerful ways, or to be supported by authoritative teachings. For Latter-day Saints, however, these evidences are insufficient. Mormons seek to verify all truth through an independent source that stands above the flawed thinking of humankind. According to Joseph Smith, knowledge obtained from God is superior to any other knowledge. He states, “Reading the experience of others, or the revelation given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of these things can only be obtained by experience … . Could you gaze into heaven five minutes, you would know more than you would by reading all that ever was written on the subject.”17 The Book of Mormon teaches of man’s ability to receive truth, encouraging those who read its message to “ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things” (Moroni 10:4–5). With this belief, LDS take all questions to God, believing in God’s ability to teach them through the power of the Holy Spirit. The influence of the Holy Spirit, explained in another chapter, serves as a type of

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spiritual empiricism. The influence of that Spirit works through the thoughts and emotions of mankind, welding the two main sources of knowledge together, and speaks through inspired thoughts and feelings of peace, joy, and love (see Galatians 6:22). As another modern revelation states, “Behold, I will tell you in your mind and in your heart, by the Holy Ghost … . Now, behold, this is the spirit of revelation” (D&C 8:2–3). This is not an overreliance on either logic or emotion, but a combination of the two, filtered through a quest to recognize God’s voice. Recognizing this evidence or proof continues to require faith and allows a space in which mankind is not forced to believe against their will because of overwhelming evidence. Rather, they are encouraged to believe by those who believe but are always taught to verify that belief through independent, critical inquiry before God. This epistemological emphasis is quite unique among Latterday Saints and gives them a confidence in answers so obtained that allows them to resist the winds of change in the world, unless those winds are confirmed by the Spirit of God. Elsewhere, Joseph Smith provided other insights into how mankind can recognize communication from God, based on a type of empirical testing that connects well with the test encouraged by the Old Testament, that one may know if a prophecy is true when that prophecy is fulfilled: A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.18 Notice that these teachings encourage an open, critical inquiry that combines attention to the mind and the feelings. The Book of Mormon describes the language of God, or the language of the Spirit, spoken through mind and heart, as “the tongue of angels” (2 Nephi 32:3), and indicates that learning to speak that heavenly language while in mortality is one of the great challenges and privileges of those who seek to exercise their faith in God and

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be spiritually in tune with him. Because God speaks to human beings through the faculties he has given them, communicating “according to their language, unto their understanding” (2 Nephi 31:3), our recognition and understanding of his messages will not always be perfect. Notwithstanding this reality, Latter-day Saints, while recognizing their own imperfections and mortal weakness in communicating in “the tongue of angels,” still affirm that God can speak to man today. In fact, with all of this teaching and encouragement regarding how to communicate with God, Joseph Smith’s goal appears to have been to encourage others to gain the same type of remarkable knowledge that he had obtained. According to him, “God hath not revealed anything to Joseph, but what He will make known unto the Twelve [apostles], and even the least Saint may know all things as fast as he is able to bear them.”19 This desire to democratize the revelatory experience, rather than keeping it in the hands of a select few leaders of the Church, is rare in many religious leaders but follows the example of Moses, who declared, “would God that all the Lord’s people were prophets, and that the Lord would put his spirit upon them!” (Numbers 11:29). According to the revelations of Joseph Smith, inspiration from God to lead his Church is reserved to those who have been called to lead, but every member of the Church has equal access to inspiration from God, both to verify the teachings of prophetic leaders called by God and to receive revelation in their own areas of responsibilities as mothers, fathers, loved ones, and leaders. According to Joseph, God desires all to commune with God and become prophets in their own sphere.

Heavenly knowledge outside Mormonism As broad as this call to learn the tongue of angels through the gift of the Holy Ghost is, what do Latter-day Saints believe of the ability of those outside their faith to receive knowledge and inspiration? Some religious thinkers have proposed the concept of “general revelation,” a type of moral guide or compass by which God communicates in a general way with all mankind.20 The Book of Mormon message is even more inclusive, teaching that God gives what is called the “light of Christ” or the “spirit of Christ” to all

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mankind: “the Spirit of Christ is given to every man, that he may know good from evil” (Moroni 7:16). In LDS belief, the spirit of Christ reaches out to all, blessing, lifting, and calling to any who seek after God, and even blessing the efforts of those who do not have a belief in Him. God is the source of all goodness, knowledge, and truth in the world and lightens the world through his spirit. According to early LDS apostle Parley P. Pratt, This is the true light, which in some measure illuminates all men … . It is, also, in its higher degrees, the intellectual light of our inward and spiritual organs, by which we reason, discern, judge, compare, comprehend and remember the subjects within our reach … . Its inspiration constitutes instinct in animal life, reason in man, vision in the Prophets, and is continually flowing from the Godhead throughout all his creations.21 This belief in inspiration from God that inspires and lifts all of mankind helps explain the willingness of Latter-day Saints to seek after and accept knowledge wherever they might find it, whether in scientific textbooks or in the teachings of other religious leaders. According to another verse in the Book of Mormon, “the Lord doth grant unto all nations, of their own nation and tongue, to teach his word, yea, in wisdom, all that he seeth fit that they should have” (Alma 29:8). Latter-day Saints are therefore grateful to witness truth wherever it may be found and see it as emanating from God. This belief allows them to declare, as the leadership of the Church did in an official statement, that: The great religious leaders of the world such as Mohammed, Confucius, and the Reformers, as well as philosophers including Socrates, Plato, and others, received a portion of God’s light. Moral truths were given to them by God to enlighten whole nations and to bring a higher level of understanding to individuals … . We believe that God has given and will give to all peoples sufficient knowledge to help them on their way to eternal salvation.22 In fact, one of the thirteen “Articles of Faith” articulated by Joseph Smith states that, for LDS, “If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things” (Articles of Faith 1:13). Following are other statements

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from LDS Church leaders affirming that LDS expect to find truth throughout all the world and feel obligated to accept it, not only among themselves, but wherever they find it. Joseph Smith: “One of the grand fundamental principles of ‘Mormonism’ is to receive truth, let it come from whence it may.”23 Joseph Smith: “Have the Presbyterians any truth? Yes. Have the Baptists, Methodists, etc., any truth? Yes … . We should gather all the good and true principles in the world and treasure them up, or we shall not come out true ‘Mormons.’”24 Joseph Smith: “The inquiry is frequently made of me, ‘Wherein do you differ from others in your religious views?’ In reality and essence we do not differ so far in our religious views, but that we could all drink into one principle of love … . We believe in the Great Elohim who sits enthroned in yonder heavens. So do the Presbyterians. If a skilful mechanic, in taking a welding heat, uses borax, alum, etc., and succeeds in welding together iron or steel more perfectly than any other mechanic, is he not deserving of praise? And if by the principles of truth I succeed in uniting men of all denominations in the bonds of love, shall I not have attained a good object? If I esteem mankind to be in error, shall I bear them down? No. I will lift them up, and in their own way too, if I cannot persuade them my way is better; and I will not seek to compel any man to believe as I do, only by the force of reasoning, for truth will cut its own way. Do you believe in Jesus Christ and the Gospel of salvation which he revealed? So do I. Christians should cease wrangling and contending with each other, and cultivate the principles of union and friendship in their midst.”25 Second Prophet, Brigham Young: All truth is for the salvation of the children of men—for the benefit and learning—for their furtherance in the principles of divine knowledge; and divine knowledge is any matter of fact—truth; and all truth pertains to divinity.26

Conclusion Latter-day Saints believe that they can approach God in prayer, and that he is willing to answer them. They seek for answers to prayer and for direct guidance from God in difficult times and in times of

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uncertainty. They reason through their decisions to the best of their ability, as taught in the Doctrine and Covenants (D&C 9:8) and then go to the Lord for help in deciding who and when to marry, what to study, what careers to pursue, what to believe, and what causes to support in their lives. They believe that this process has led to moral certainty rather than moral relativity. Mormons affirm their experience that God has given them knowledge beyond their own ability, and that He is willing to answer deep questions of the heart. This quest not only leads them to deeply affirm truths taught in the restored gospel, but also guides them to find, test, love, and affirm truth among their friends of other faiths and among teachers, scholars, and thinkers who affirm no faith at all. Rather than promoting intolerance or indifference, Mormon religious confidence, as taught by the LDS Church, promotes a felt need to recognize, embrace, and hold up the good wherever it may be found. Latter-day Saints believe that this allows them to take moral stands based on firm ground, rather than be swayed by societal trends, and to work to promote goodness wherever and whenever possible. They claim that the unique LDS approach to knowledge is broad enough to embrace the entire world but affirm that there is absolute truth—a knowledge of things as they truly were, as they truly are, and as they truly will be—and that it is this truth that must be sought and accepted if mankind is to have lasting peace and joy, and finally be saved in the presence of God, the source of all truth.

Suggested readings Bednar, David A. Increase in Learning: Spiritual Patterns for Obtaining Your Own Answers. Salt Lake City: Deseret Book, 2011. Faulconer, James E. Faith, Philosophy, Scripture. Provo, UT: Neil A. Maxwell Institute, 2010. Givens, Terryl L. People of Paradox: A History of Mormon Culture. New York: Oxford, 2007. Hafen, Bruce C. Spiritually Anchored in Unsettled Times. Salt lake City: Deseret Book, 2009. Keller, Roger R. Light and Truth: A Latter-day Saint Guide to World Religions. Provo, UT: BYU Religious Studies Center, 2012. Kimball, Spencer W. “Absolute Truth.” In 1977 BYU Speeches of the Year. Provo, UT: Brigham Young University, 1978.

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McConkie, Joseph Fielding. Seeking the Spirit. Salt Lake City: Deseret Book, 1978. Palmer, Spencer J., Roger R. Keller, Dong Sull Choi, and James A. Toronto. Religions of the World: A Latter-day Saint View. Provo, UT: Brigham Young University Press, 1997. Roberts, B. H. The Truth, The Way, and the Life: An Elementary Treatise on Theology. Provo, UT: BYU Studies, 2012. Scott, Richard G. 21 Principles: Divine Truths to Help You Live by the Spirit. Salt Lake City: Deseret Book, 2013.

CHAPTER TEN

Priestly and Prophetic In addition to guiding its adherents toward a future salvation, a critical function of religion has always been to provide guidance for earthly life right here and right now. If a religion does not speak to current societal pressures, dilemmas, and needs, then the religion has failed in an important dimension of its responsibility. Since it fails to communicate a relevant message, such a religion rapidly becomes obsolete. The opposite danger, however, looms just as large for religious faiths. If they run after every societal fad or concern, working to modify their message in a way that helps them touch base with this focus group or that special interest party, the message will rapidly lose its stability, its universality, and its staying power. A religion that looks just like current society does not provide a reason to sacrifice in order to obtain heavenly benefits. Religions have never been very good at competing with the pleasures of the world, nor should they be. A religion that looks just like the world will not chafe, restrict, or bother anyone. Nor will it call to anyone to provide strength and direction. Thus, religious traditions are faced with a dilemma. Their message must shift or it is of little consequence: if prophets were still speaking in ancient languages or were encouraging humankind to build an ark, the message would make little sense. If, however, the message shifts continually or even whimsically, then it runs the risk of no longer providing guidance or direction against the currents of the world. These competing needs to keep pace with the language and needs of the world while resisting the tug of the world could also be called the forward-looking versus

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the backward-looking; the gas pedal versus the brake; the static versus the dynamic; the conservative versus the liberal; or, in biblical terms, the priestly versus the prophetic. These competing agendas were illustrated in Old Testament times by two institutions that were often in conflict. Prophets were often forward-looking, preparing religious followers for current and future needs. The priests resisted change, maintained order and stability, and provided hierarchy and structure. While the priestly versus the prophetic is an oversimplification of those two biblical roles (which actually both exhibited backwardand forward-looking characteristics), we will follow that imagery as we discuss the LDS response to these two seemingly irreconcilable dimensions of religion. How is the LDS faith uniquely structured to answer both needs? What are evidences that the LDS faith has shifted in order to answer current questions and needs? What are evidences that it has maintained its grounding, mooring, and position in the face of societal change? How do the Latter-day Saints hold tenaciously to foundational truths and at the same time reach forward into the future through continual prophetic direction?

A New Testament and Old Testament Church Jan Shipps, a noted US religious historian focusing on Mormonism, has noted that the LDS Church was distinctively New Testament from its organization in 1830 through the mid- to late 1830s,1 connecting ideologically with New Testament concepts and organization. This included an emphasis on manifestations of the gifts of the Spirit, an LDS attempt to have “all things [in] common” (Acts 2:44) known in the early LDS Church as the United Order, a strong belief in the restoration of New Testament faith after a time of apostasy, an organization that emphasized apostles, and a focus on New Testament sacraments (or “ordinances” in the LDS Church) such as baptism by immersion. Although the Kirtland, Ohio, LDS Temple was completed in 1836, this edifice functioned in most respects like a Christian chapel or meetinghouse. During this time, Joseph Smith received many revelations that situated the LDS Church—then known simply as the Church of Christ—in its place in current society. This included a health code known as the

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Word of Wisdom that provided guidance regarding current health concerns such as alcohol, coffee, tea, and tobacco, and a reiteration of basic biblical commandments, including a current definition of how they applied at that time.2 Revelations to Joseph often looked forward with great urgency to the Second Coming and focused on preparing a people for that cataclysmic event.3 According to Shipps, this prophetic, forward-looking, dynamic organization began to shift in the late 1830s and early 1840s, prior to Joseph Smith’s untimely death. Joseph began to emphasize more and more the ancient priestly role and a return to Old Testament roots. The LDS Church did not, to be sure, lose its prophetic aspects. In addition to baptism, however, and the gift of the Holy Ghost by the laying on of hands, Joseph began to introduce additional sacraments or ordinances that connected more closely with Old Testament viewpoints. These included the early temple endowment, connecting more closely with imagery from the Tabernacle and Solomon’s Temple. When the doctrine of baptism for the dead was introduced, Joseph indicated that the temple baptismal font should be placed on the backs of twelve oxen, as was the brass laver of Solomon’s Temple (2 Kings 7:25; 2 Chronicles 4:4; Jeremiah 52:20). Joseph also introduced the concept of eternal marriage in Nauvoo, Illinois, along with the idea of a continuation of the family in heaven, allowing Latterday Saints to participate in the promises that were offered to Abraham in Genesis 17. He restored, on a limited basis, the Old Testament practice of plural marriage (a practice officially discontinued by the Church in 1890) and returned the Church to the ancient practice of tithing (Malachi 3:8). The name of the Church changed to emphasize its place in relation with the history of the Church in ancient times, Jesus’ day, and the “last days,” stipulating “The Church of Jesus Christ of Latter-day Saints” (D&C 115:4). In his discussions of the Second Coming, Joseph continued to stress the reality of that future event but focused instead on maintaining stability in a more orderly preparation. One revelation indicates that Christ would not come for at least another forty years, and there is no certainty regarding how soon he would come after that time (D&C 130:12–17). In the last years of Joseph’s life, fewer written or dictated revelations emerged, and those that were given often connected with Old Testament themes (such as the Book of Abraham in the Pearl of Great Price) or helped solidify the organization of the Church (D&C 107).

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Shipps’s view is itself an oversimplification, of course, as must be true of such broad-strokes pictures of an evolving faith. The seeds of the Old Testament restoration were present from the beginning. The Book of Mormon quotes extensively from the Old Testament and builds on Old Testament themes, as did the priesthood offices introduced by Joseph Smith (D&C 20:38; 21:1). Early revelations to Joseph point backward to Old Testament statements from Malachi, Joel, and Isaiah.4 The Book of Moses, revealed by Joseph Smith in 1830, and early revelations recorded in the Doctrine and Covenants, already envision the Church as a modern-day Zion (Moses 7:18; D&C 6:6) that would be centered on temple building (D&C 36:8) and instrumental in the gathering of scattered Israel (D&C 45:24) and the restoration of the Abrahamic covenant (D&C 27:10). Moreover, the New Testament themes that Shipps characterizes as forward-looking and dynamic actually feel the most familiar to other Christians. Those themes seem to paint the Church more as a vibrant, lively repetition and restatement of what has gone before in Christianity, while the later developments in the last years of Joseph’s life seem radical and extremely dynamic by contrast. Shipps’s characterization is nonetheless helpful in pointing out a unique nature of the LDS Church. In the organization that Joseph Smith offered, the head of the Church was Prophet, Seer, and Revelator (D&C 21:1), but he was also Presiding High Priest (D&C 20:67; 107:66). The Church was not simply a New Testament mirror image of other Christian churches of the time. It also built on Old Testament themes in exciting new ways. The Church not only looked forward to the needs of a current and stillfuture society, but it also cast its view back to the very beginning, demonstrating how it was built on truths first provided to Adam. As the Church looked forward, it concurrently strengthened its ability to hold fast to ancient traditions in ways that could communicate with a modern society. As Joseph taught the concept: Some say the kingdom of God was not set up on the earth until the day of Pentecost … ; but I say, in the name of the Lord, that the kingdom of God was set up on the earth from the days of Adam to the present time … . Where there is a prophet, a priest, or a righteous man unto whom God gives His oracles, there is the kingdom of God.5

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Notice how Joseph’s statement combines the priestly and the prophetic, New Testament and Old Testament, into one, holding them in tension. This unification was one of Joseph’s grand prophetic projects.

Established canon versus modern prophets Nowhere is this dynamic dichotomy seen more clearly than in the unique tension between the established LDS canon of scripture and the teachings of living, modern prophets. For most Christians, the LDS canon (from a Greek word meaning “measuring rod” or rule),6 containing the Bible, the Book of Mormon, Doctrine and Covenants, and the Pearl of Great Price, is already much broader than they are prepared to imagine. The existence of the additional scriptural books is a witness to the dynamic nature of modern prophecy in the LDS Church. Latter-day Saints, however, have accepted all of these books as their canon, the rule by which all statements, prophetic or otherwise, as well as doctrine and practice, should be measured. The principles taught in these books have been accepted as a defining standard. This is how a few LDS prophets, apostles, and commentators have described the canon’s importance in the faith: It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teachings of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine.7 It is not to be thought that every word spoken by the General Authorities is inspired, or that they are moved upon by the Holy Ghost in everything they write. I don’t care what his position is, if he writes something or speaks something that goes beyond anything you can find in the standard church works, unless that one be the prophet, seer and revelator [the Church’s President]— please note that one exception— you may immediately say, “Well, that is his own idea.” And if he says something that contradicts

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what is found in the standard church works, you may know by the same token that it is false, regardless of the position of the man who says it.8 The books, writings, explanations, expositions, views, and theories of even the wisest and greatest men, either in or out of the Church, do not rank with the standard works. Even the writings, teachings, and opinions of the prophets of God are acceptable only to the extent they are in harmony with what God has revealed and what is recorded in the standard works. When the living oracles speak in the name of the Lord or as moved upon by the Holy Ghost, however, their utterances are then binding upon all who hear, and whatever is said will without any exception be found to be in harmony with the standard works. The Lord’s house is a house of order, and one truth never contradicts another.9 Even with Bruce R. McConkie’s efforts, in the statement immediately above, to eliminate the tension between canon and prophet—the static and the dynamic—by indicating that the words of prophets will always agree with the scriptures, he is prioritizing the ordering witness of the canon. Compare those apostolic and prophetic viewpoints in the LDS Church with the prioritization of the messages of modern-day prophets in the statements below. The first two are taken directly from two of the canonized scriptures of the Church: And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation (D&C 68:4). We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God (Pearl of Great Price, Articles of Faith 1:9). Beware of those who would pit the dead prophets against the living prophets, for the living prophets always take precedence.10 [The Lord] has not left us unguided to jangle over the interpretations of those revelations, nor does he leave us ignorant of his will on current issues. He has given us living prophets to interpret those revelations.11

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I will refer to a certain meeting I attended in the town of Kirtland in my early days … some remarks were made … with regard to the living oracles and with regard to the written word of God … a leading man in the church … talked upon the subject, and said: “You have got the word of God before you here in the Bible, Book of Mormon, and Doctrine and Covenants; you have the written word of God, and you who give revelations should give revelations according to those books, as what is written in those books is the word of God. We should confine ourselves to them.” When he concluded, Brother Joseph turned to Brother Brigham Young and said, “Brother Brigham, I want you to take the stand and tell us your views with regard to the living oracles and the written word of God.” Brother Brigham took the stand, and he took the Bible, and laid it down; he took the Book of Mormon, and laid it down; and he took the Book of Doctrine and Covenants, and laid it down before him, and he said: “There is the written word of God to us, concerning the work of God from the beginning of the world, almost, to our day.” “And now,” said he, “when compared with the living oracles those books are nothing to me; those books do not convey the word of God direct to us now, as do the words of a Prophet or a man bearing the Holy Priesthood in our day and generation. I would rather have the living oracles than all the writing in the books.” That was the course he pursued. When he was through, Brother Joseph said to the congregation, “Brother Brigham has told you the word of the Lord, and he has told you the truth.” … The Bible is all right, the Book of Mormon is all right, the Doctrine and Covenants is all right, and they proclaim the work of God and the word of God in the earth in this day and generation until the coming of the Son of Man; but the Holy Priesthood is not confined particularly to those books, that is, it did not cease when those books were made.12 The tension is clear and is felt by every Latter-day Saint, whether or not they are aware of it. As they listen to the preaching of modern-day prophets proclaiming God’s will for them today, they have the responsibility to listen carefully and to know their canon, so they can know whether or not the words of church

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leaders are in harmony with the canon. Even more importantly, they have the obligation to be in tune with the Holy Spirit, so that they can recognize for themselves whether or not the speaker is preaching according to the inspiration of God. This is a process that requires action, faith, and focus, rather than passive listening and acceptance. Latter-day Saints, guided by modern prophets, do not become passive receptacles of those teachings. Rather, they interact spiritually with the teachings of the living prophets, held in balance with their scriptural canon, in ways that maintain a vibrancy and a living edge to their faith. For outside observers, it can often be frustrating to define the LDS faith. Many believers in the Bible are comfortable with words written on a page that never change, that can be debated, defined, and finalized. The Bible provides safety because the Bible never changes. The LDS faith, subject to the words of living prophets declaring the mind and will of a living God, is a horrifying, uncontrollable thing to some. Prophets are much safer after they are dead; they cannot do too much damage from the grave. A living prophet, however, is subject to change, to modification. Potentially, he can open his mouth one day to say one thing and open his mouth tomorrow to say something different. It is reported that Brigham Young did just such a thing at one point, giving a sermon in the morning, only to return in the afternoon and declare that his first words were his own thoughts and did not reflect the mind of God, but now he was prepared to declare the word of the Lord.13 As Joseph Smith described the dilemma, A man would command his son to dig potatoes and saddle his horse, but before he had done either he would tell him to do something else. This is all considered right; but as soon as the Lord gives a commandment and revokes that decree and commands something else, then the Prophet is considered fallen.14 Latter-day Saints believe that their challenge is closer to the reality of the early Christian Church. Jesus had spoken and they had heard his teachings. But then, Paul, or Peter, or James would come along and say, in essence, “You haven’t understood correctly. This is what Jesus meant.” Some early Christians would then need to shift their understanding to match the teachings of the current apostle or reject the teachings of the living apostle in order to retain their

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previous understanding. For modern Christian audiences, it is easy to believe that the apostolic teachings always perfectly matched the way in which Jesus’ words were understood, but the reality is that if this was the case, there would have been no need for the subsequent apostolic teachings. Early Christians were required to stay loyal to Jesus’ teachings, and also stay open to the current teachings of their apostles. Latter-day Saints find themselves in a similar position.

The prophetic versus the priestly in modern LDS practice There is a living, changing, vibrant quality to LDS beliefs that makes them difficult to pin down, but that makes them potent in the lives of Latter-day Saints. For Mormons, just as a living being that is pinned down for too long will die, over-codification of their faith will cause their faith to wither and die, as well. That faith must remain alive and free to be applied and reapplied by successive generations according to the needs of the time. That faith must also have strong moorings, so that it does not become something unrecognizable. Although others at times accuse Latterday Saints of being disingenuous or changing their views to fit the current discussion, the reality is that this tension is part of the LDS worldview. Mormons are comfortable with the challenging, living task they have been given. The effort required to know their canon, stay open to modern-day teachings, and assess those teachings in light of the canon and the promptings of the Spirit works to keep them active and engaged. One of the unique and important features of a living organism is that it responds to stimuli. For the LDS Church—rooted in the priestly past but alive to the prophetic present—this means that it responds to the needs of its current membership but does so according to the direction of God. Many or most features of LDS beliefs and practices have remained remarkably constant over time. LDS Apostle Richard G. Scott emphasized the distinction between eternal principles, concepts that never change, and the application of those principles, which can shift according to divine direction over time.15

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For Latter-day Saints, one important marker of God’s willingness to command a change in application was the 1890 revelation to discontinue the practice of plural marriage.16 The Book of Mormon had already introduced LDS to the idea that God’s law is always one husband and one wife, but that he reserved the right to command differently if he desired to raise up a righteous seed (Jacob 2:27, 30). The 1978 revelation extending the blessings of the priesthood to all worthy males without respect to ethnic background was another important moment for Latter-day Saints.17 The concept of changing application is difficult for some Christians to swallow, having lived for centuries without the guidance of a modern prophet. It was not foreign to early Christians, who received the commandment directly from Jesus to not take the Gospel to Gentiles (Matthew 15:24), and less than a decade later received a reversal of that divinely given command when Peter’s vision sent the Gospel to all the world (Acts 10:45–48). Some have felt that the LDS Church shifts its stance on issues in order to make itself as attractive as possible to potential converts to the faith, to protect itself from backlash in response to outdated practices. Substantial evidence to the contrary exists. The Church has maintained publicly a stance in recent years that same-gender marriage is not acceptable in the eyes of God, notwithstanding heavy external and internal pressure to alter that position. Additionally, under strong pressure to change its practice of allowing only men to hold the priesthood, a position that many view as hopelessly outdated, the Church has recently restated its position and indicated that those practices are dictated by God and not by men.18 These two issues—gender equality and gay rights—are particularly relevant in a discussion regarding the priestly versus the prophetic. In the midst of its firm stance that God has only given certain priesthood leadership offices at this time to men, church leaders have also worked hard to re-communicate true principles regarding the equality between men and women.19 Until recent years, women had not been invited to offer public prayers in the Church’s General Conference. Realizing that a practice that had not given the wrong message for over a hundred years was now communicating a lack of equality between men and women, the Church shifted this practice in order to help nuance their message.

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Other changes in traditional practices that were not necessarily dictated by the Lord have occurred recently. Because the church declares that it is led by living prophets, it can shift its message to communicate truth in new cultural contexts, while still holding to the “priestly” stability of the past where necessary. The current maintenance of long-held positions, juxtaposed with a nuanced shift in language and certain practices, demonstrates the “living” nature of the Church. Gay rights and recognition have seen a similar nuancing of message in recent years. While reaffirming the Church’s position that homosexual behavior is not acceptable to the Lord, the Church has changed some of its language and its emphasis to teach that homosexual feelings are not condemned, and someone who has same-sex attraction can participate in full activity in all church activities and ordinances (sacraments), as long as they are living the Lord’s law of chastity. The Church has publicly voiced its view that important civil rights should be protected without regard to sexual orientation.20 Other issues of current interest, such as abortion, immigration laws, and stem-cell research reflect a similar process. The Church of Jesus Christ of Latter-day Saints will probably never find itself in a perfectly comfortable position, in terms of popularity or social approval. Since it works to hold to the biblical standards that God has set, LDS teachings and practices will never perfectly coincide with the position of the world. Since Mormons teach that the Church is led by living prophets who speak for a living God who can command according to the needs of the time, shifts in practice and in application of divine principles will come, and the Church will always be mistrusted for any shift in its position. In another sense, however, this situates the LDS Church in an enviable position. Its living, vibrant, prophetic character will continue to allow it to communicate according to current needs, but to call a descending society to higher moral ground. While some would wish the Church to rapidly engage in and shift position on every item of current social interest, the reality is that society will continue to change its own viewpoints of what is important. For the Church to seek to satisfy all parties on every issue, running frantically from discussion to discussion, would cause the Church to lose its moorings and no longer be the LDS Church. Additionally, too large a shift in language or applied approach may be helpful

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to small, special interest groups in portions of western society but would appear baffling and unintelligible in the context of a worldwide Church.

Conclusion Rodney Stark, who once famously predicted that the LDS Church was the first new world religion since Islam and would number 280 million members by 2080,21 has documented the demise of churches who were unwilling to take moral stands and instead caved in to the demands of current social views.22 Latter-day Saints have reason to be grateful on a daily basis for the nuanced guidance of scriptures and of living prophets that provide a compass and modern instructions based on eternal principles. The tension between the priestly and prophetic in the LDS Church is balanced to encourage continued relevance according to the needs of an everchanging world.

Suggested readings Alexander, Thomas G. Mormonism in Transition: A History of the Latterday Saints, 1890–1930. Urbana: University of Illinois Press, 1986. Barlow, Philip L. Mormons and the Bible: The Place of the Latter-day Saints in American Religion, 2nd edition. New York: Oxford, 2013. Givens, Terryl and Fiona Givens. The Crucible of Doubt: Reflections on the Quest for Faith. Salt Lake City: Deseret Book, 2014. Millet, Robert L. Restored and Restoring: The Unfolding Drama of the Restoration. Salt Lake City: Eborn Books, 2014. Shipps, Jan. Mormonism: The Story of a New Religious Tradition. Urbana: University of Illinois Press, 1985.

CHAPTER ELEVEN

Here and Hereafter “All men know they must die,” Joseph Smith explained to the Latter-day Saints in Nauvoo, Illinois. And it is important that we should understand the reasons and causes of our exposure to the vicissitudes of life and of death, and the designs and purposes of God in our coming into the world, our sufferings here, and our departure hence … . It is but reasonable to suppose that God would reveal something in reference to the matter, and it is a subject we ought to study more than any other. We ought to study it day and night, for the world is ignorant in reference to their true condition and relation. If we have any claim on our Heavenly Father for anything, it is for knowledge on this important subject.1

The LDS doctrine of death Nothing is more common to mortals than death; the common lot of all who come into this life is to leave it. Every man or woman is born, and every man or woman must die. All are born as helpless infants, and all depart this sphere equally helpless in the face of death. Death is something most of us fear, something from which we hide, something most of us would choose to avoid if we could. Even among those who profess belief in the immortality of the soul, death is frequently viewed with fear and trembling. Third LDS church president Wilford Woodruff “referred to a saying of Joseph Smith, which he heard him utter (like this), That if the people knew

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what was behind the veil, they would try by every means to … get there. But the Lord in his wisdom had implanted the fear of death in every person that they might cling to life and thus accomplish the designs of their Creator.”2 From a Mormon perspective, there is no death and there are no dead. When things die, they do not cease to be; they merely cease to be in this world. Life goes on. Death is a transition, a change in assignment, a transfer to another realm. From an LDS perspective, when we die the spirit continues to see and act and feel and associate; it is only the physical body that becomes inactive and lifeless for a season. And so it is that we use a term—death—to describe what appears to be from our limited perspective. From an eternal vantage point, however, there is only life. We speak often of a person’s “untimely death”. Generally, we mean that it is untimely for us, for those who remain behind. Though it is true that individuals may hasten their death, for the faithful there is nothing untimely about death. President Joseph Fielding Smith, tenth church President, stated: May I say for the consolation of those who mourn, and for the comfort and guidance of all of us, that no righteous man is ever taken before his time. In the case of the faithful saints, they are simply transferred to other fields of labor. The Lord’s work goes on in this life, in the world of spirits, and in the kingdoms of glory where men go after their resurrection.3 In a sense, we must die as pertaining to time in order to be born into eternity. The separation of the physical body and the eternal spirit is a necessary part of the plan of God. Truly, death passes upon all men and women to fulfill “the merciful plan of the great Creator” (Book of Mormon, 2 Nephi 9:6). It is merciful in the sense that it delivers us from the toils and agonies of this life. “When men are prepared,” Joseph Smith observed, “they are better off to go hence.”4 In speaking of little children who depart this life before they arrive at the age of accountability, he said: “The Lord takes many away even in infancy, that they may escape the envy of man, and the sorrows and evils of this present world; they were too pure, too lovely, to live on earth; therefore, if rightly considered, instead of mourning we have reason to rejoice as they are delivered from evil, and we shall soon have them again.”5

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Death is merciful too because it opens us to a new phase of life, a time wherein the restrictions of mortality are gone and the mind or spirit can soar. Brigham Young, in speaking of the glory of what lies ahead, remarked: I can say with regard to parting with our friends, and going ourselves, that I have been near enough to understand eternity so that I have had to exercise a great deal more faith to desire to live than I ever exercised in my whole life to live. The brightness and glory of the next apartment is inexpressible. It is not encumbered so that when we advance in years we have to be stubbing along and be careful lest we fall down. We see our youth, even, frequently stubbing their toes and falling down. But yonder, how different! They move with ease and like lightning.6 Death is not the end, but instead a significant point along the infinite line of life. And, thus, the cycle of life continues everlastingly. If there were no death, there would be no life. If there were no death, then the growth and development and expansion ahead would be forever withheld from us. Latter-day Saints believe there is purpose in life, and there is purpose in death. He who knows all things orchestrates the events of our existence and knows what is best for us. The Prophet Joseph thus declared: “With respect to the deaths in Zion, we feel to mourn with those that mourn, but remember that the God of all the earth will do right.”7

A world of spirits Many Christians take their theological cues about the life to come from Hebrews 9:27: “And as it is appointed unto man once to die, but after this the judgment.” From this rather cryptic set of words many deduce that at the time of death a person either goes to heaven or hell, their final and eternal place hereafter. Mormons do not believe this. Anglican New Testament scholar N. T. Wright, in describing what the early Christians did not believe about the resurrection, has written: “It wasn’t a way of talking about life after death. It was a way of talking about a new bodily life after whatever state of existence one might enter immediately upon death. It was in other words, life after life after death.”8

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Mormons would agree completely. As the individual breathes her last breath, her spirit leaves the body and passes directly into the world of spirits. Joseph Smith taught: “The spirits of the just are exalted to a greater and more glorious work; hence they are blessed in their departure to the world of spirits. Enveloped in flaming fire, they are not far from us, and know and understand our thoughts, feelings, and motions, and are often pained therewith.”9 “Is the spirit world here?” Brigham Young asked. “It is not beyond the sun, but is on this earth that was organized for the people that have lived and that do and will live upon it.”10 At the time of one’s entrance into the spirit world, the individual experiences what Latter-day Saints call a “partial judgment.”11 He or she goes either to paradise or to hell (see also 1 Nephi 15:29; 2 Nephi 9:12). Paradise is the residence of the faithful, a state of happiness, “a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow” (Book of Mormon, Alma 40:12). Paradise is a place where spirits “expand in wisdom, where they have respite from all their troubles, and where care and sorrow do not annoy.”12 On the other hand, the spirits of the wicked “shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the devil” (Book of Mormon, Alma 40:13). Just as surely as there are variations among the godly in paradise, so also there must be differences among those in hell. There are the very wicked who are subject to confrontation, suffering, and sore repentance. There are others—good people, on the whole—who have not accepted and enjoyed the blessings of the Gospel of Jesus Christ because such were unavailable to them. These work and grow and learn and develop. Many of them open their hearts to the Gospel message and are taught. Once the Gospel message is delivered and accepted by individuals in the spirit world, and once the appropriate ordinances have been performed by those in mortality who act as proxy for the departed in Mormon temples, “the Lord has administrators there to set them free.”13 That is, once a person has received the Gospel and its saving ordinances (sacraments), he or she is permitted to cross that gulf that separates hell from paradise and thereafter enjoy sweet association with the faithful.14

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Those who never heard Latter-day Saints believe they are able to provide a substantive response to what has come to be known as the “soteriological problem of evil.” Soteriology is the study of salvation, and thus the soteriological problem of evil might be stated simply as follows: If in fact Christ is the only name by which salvation comes (Acts 4:12; Mosiah 3:17), and if in fact the majority of the human race will go to their graves without ever having heard of Christ in this life (which they will), how could God be considered in any way to be a just or merciful Being? Mormons read the first epistle of Peter, third and fourth chapters, with this doctrine in mind. Peter taught that: Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which some time were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water (1 Peter 3:18–20). He later explained that “for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit” (1 Peter 4:6). Frederick W. Farrar, writing in the nineteenth century, noted that “St. Peter has one doctrine that is almost peculiar to himself, and which is inestimably precious.” This doctrine, Farrar adds, is a “much disregarded and, indeed, till recent times, half-forgotten article of the Christian creed; I mean the object of Christ’s descent into Hades. In this truth is involved nothing less than the extension of Christ’s redeeming work to the dead who died before his coming.” Farrar quotes 1 Peter 3:18–20 and 1 Peter 4:6 and states: “Few words of Scripture have been so tortured and emptied of their significance as these.” He points out that: Every effort has been made to explain away the plain meaning of this passage. It is one of the most precious passages of Scripture, and it involves no ambiguity, except such as is created

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by the scholasticism of a prejudiced theology. It stands almost alone in Scripture …. For if language have any meaning, this language means that Christ, when His spirit descended into the lower world, proclaimed the message of salvation to the once impenitent dead. And then, in broadening our perspective beyond those of the days of Noah, Farrar writes: “But it is impossible to suppose that the antediluvian sinners, conspicuous as they were for their wickedness, were the only ones of all the dead who were singled out to receive the message of deliverance.” “We thus rescue the work of redemption,” Farrar adds, “from the appearance of having failed to achieve its end for the vast majority of those for whom Christ died. By accepting the light thus thrown upon ‘the descent into Hell,’ we extend to those of the dead who have not finally hardened themselves against it the blessedness of Christ’s atoning work.”15 Surely in the postmortal spirit world, men and women will have such burdens of abuse, neglect, false teachings, and improper traditions—all of which can deter one from recognizing and embracing the truth—torn away as a film. Then perhaps they will in that sphere, free from evil persuasions and taunts, see things as they really are. Wilford Woodruff stated: “I tell you when the prophets and apostles go to preach to those who are shut up in prison, thousands of them will there embrace the Gospel. They know more in that world than they do here.”16 Lorenzo Snow, fifth President of the Church, presumably speaking of the honest-hearted individual who enters the spirit world, also stated: When the Gospel is preached to the spirits in prison, the success attending that preaching will be far greater than that attending the preaching of our Elders in this life. I believe there will be very few indeed of those spirits who will not gladly receive the Gospel when it is carried to them. The circumstances there will be a thousand times more favorable … . I believe there will be very few who will not receive the truth. 17 And so, the postmortal spirit world is an intermediate stop for all men and women. It is a place of waiting, of repentance and suffering, of peace and rest, and of instruction and preparation.

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A vicarious service Latter-day Saints believe that God does not hold anyone accountable for a Gospel law of which he or she was ignorant. Joseph the Prophet learned that every person will have an opportunity—here or hereafter—to accept and apply the principles of the Gospel of Jesus Christ. Only the Lord, the Holy One of Israel, is capable of perfect judgment and thus only he can discern completely the hearts and minds of mortal men; he alone knows when a person has received sufficient knowledge or impressions of the Spirit to constitute a valid opportunity to receive the message of salvation. The teaching that everyone who does not have the opportunity to hear and receive the gospel in this life will be granted that opportunity in the life to come is certainly a grand acknowledgment of God’s omniscience. In a modern commentary on 1 Peter, Leonhard Goppelt observes that 1 Peter 3:19 and 4:6 are the only passages in the New Testament that refer to the ministry of Christ to the postmortal spirit world. “But 1 Peter would not be able,” he points out, “to make such brief reference to this idea if it were not already known in the churches as tradition. What 1 Peter says in regard to this tradition is, in comparison with the traditions of the second century, quite ‘apostolic.’ ” Through this means, he points out, “The saving effectiveness of [the Lord’s] suffering unto death extends even to those mortals who in earthly life do not come to a conscious encounter with him, even to the most lost among them.”18 The Apostle Paul wrote of the necessity of the Savior’s rising from the tomb and explained that the physical evidence of the divine Sonship of Christ is the resurrection. If Christ had not risen from the dead, Paul asserted, the preaching of the apostles and the faith of the Saints would be in vain. “If in this life only we have hope in Christ,” he said, “we are of all men most miserable” (1 Corinthians 15:19). After establishing that the Lord has conquered all enemies, including death, Paul added: “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him [the Father] that put all things under him, that God may be all in all. Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized

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for the dead?” (1 Corinthians 15:28–29; emphasis added). Some recent translations of the Bible have attempted to clarify this passage. The New King James Version has it: “Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead?” The Revised English Bible translates 1 Corinthians 15:29: “Again, there are those who receive baptism on behalf of the dead. What do you suppose they are doing? If the dead are not raised to life at all, what do they mean by being baptized on their behalf?” The first public discourse on the subject of baptism for the dead was delivered on August 15, 1840 in Nauvoo, Illinois, at the funeral of a man named Seymour Brunson.19 Simon Baker described the occasion: I was present at a discourse that the prophet Joseph delivered on baptism for the dead 15 August 1840. He read the greater part of the 15th chapter of Corinthians and remarked that the Gospel of Jesus Christ brought glad tidings of great joy, and then remarked that he saw a widow in that congregation that had a son who died without being baptized, and this widow [read] the sayings of Jesus “except a man be born of water and of the spirit he cannot enter the kingdom of heaven”, and that not one jot nor tittle of the Savior’s words should pass away, but all should be fulfilled. He then said that this widow should have glad tidings in that thing. He also said the apostle [Paul] was talking to a people who understood baptism for the dead, for it was practiced among them. He went on to say that people could now act for their friends who had departed this life, and that the plan of salvation was calculated to save all who were willing to obey the requirements of the law of God. He went on and made a very beautiful discourse.20 On March 20, 1842 Joseph stated that if we have the authority to perform valid baptisms for the living, it is our responsibility to make those same blessings available to those who have passed through death.21 On April 15, 1842, in an editorial in the Times and Seasons, the Church’s newspaper in Nauvoo, Joseph called upon the Saints to expand their vision beyond the narrow and protracted views of unenlightened man. He observed that:

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It is an opinion which is generally received, that the destiny of man is irretrievably fixed at his death, and that he is made either eternally happy, or eternally miserable; that if a man dies without a knowledge of God, he must be eternally damned … . However orthodox this principle may be, we shall find that it is at variance with the testimony of Holy Writ, for our Savior says, that all manner of sin and blasphemy shall be forgiven men wherewith they shall blaspheme; but the blasphemy against the Holy Ghost shall not be forgiven, neither in this world, nor in the world to come, evidently showing that there are sins which may be forgiven in the world to come. It is in this same doctrinal statement that the Mormon Prophet added: “Chrysostom says that the Marcionites practiced baptism for their dead …. The church of course at that time was degenerate, and the particular form might be incorrect, but the thing is sufficiently plain in the Scriptures.” He then quoted once again 1 Corinthians 15:29 and concluded by referring to the restoration of this vital dimension of the “ancient order of things” as the fulfillment of the words of Obadiah concerning saviors on Mount Zion (Obadiah 1:21). “A view of these things reconciles the Scriptures of truth, justifies the ways of God to man, places the human family upon an equal footing, and harmonizes with every principle of righteousness, justice and truth.”22 And then, on May 2, 1844: “Every man that has been baptized and belongs to the kingdom has a right to be baptized for those who have gone before; and as soon as the law of the Gospel is obeyed here by their friends who act as proxy for them, the Lord has administrators there to set them free.”23 Such baptisms for the dead are performed in LDS temples. The work of temples will be addressed again in Chapter 14. It might be asked, “Then why do the Latter-day Saints do missionary work? Why send our young people and experienced couples into the world to preach the gospel? Why spend so much money and expend so much time and effort when in fact all people will have the opportunity to hear about the gospel eventually in the world to come?” First of all, Mormons go into all the world in an effort to reach every creature because the Lord and Savior has commissioned them to do so (Matthew 28:19–20; Mark 16:15–16; D&C 68:8). In addition, they have found one pearl of great price,

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something worth more than all the silver and gold of the earth; they just want to share it with others, to make those same blessings available to all men and women, not only hereafter but here. In the end, no one will have been forgotten.

Conclusion Latter-day Saints believe in the immortality of the soul, the fact that there is life after life. When we die, we do not suddenly go out of existence. Instead, we are transferred to another realm of being, to a postmortal spirit world where we learn, grow, repent, improve, expand, and prepare for the universal resurrection of the dead. Further, the LDS hope in Christ is in the infinite capacity of an infinite Being to save men and women from ignorance, as well as from sin and death. The God of Abraham, Isaac, and Jacob is indeed the God of the living (Matthew 22:32), and his influence and redemptive mercies span the veil of death. As Joseph Smith explained, “It is no more incredible that God should save the dead, than that he should raise the dead.”24

Suggested readings Brown, Samuel Morris. In Heaven as It Is On Earth: Joseph Smith and the Early Mormon Conquest of Death. New York: Oxford University Press, 2012. Millet, Robert L. Life After Death: Insights from Latter-day Revelation. Salt Lake City: Deseret Book, 1999. Millet, Robert L. and Joseph Fielding McConkie. The Life Beyond. Salt Lake City: Bookcraft, 1986. Nelson, Russell M. The Gateway We Call Death. Salt Lake City: Deseret Book, 2009. Palmer, Spencer J., ed. Deity & Death. Provo, UT: BYU Religious Studies Center, 1978. Pratt, Parley P. Key to the Science of Theology, 9th edition. Salt Lake City: Deseret Book, 1965, reprint of 1853 edition. Top, Brent L. What’s on the Other Side? What the Gospel Teaches Us About the Spirit World. Salt Lake City: Deseret Book, 2012. Top, Brent L. and Wendy C. Top. Beyond Death’s Door: Understanding Near-Death Experiences in Light of the Restored Gospel. Salt Lake City: Deseret Book, 2012.

CHAPTER TWELVE

More Heavens than One As we have just discussed, Mormons believe and teach that following death all men and women will pass into a world of spirits. There, they will grow and develop in understanding, be refined, and prepared for the time when spirit and physical body will once again be united. This reunion is called the resurrection.

The resurrection of Jesus Christ When Jesus Christ ministered among the people and spoke of the resurrection, few would have understood this strange teaching. No one had ever risen from the dead. There was no precedent. There was nothing to compare it with. How could mortals, who were well acquainted with aging and pain and bodily decay, grasp this mystery? Simon Peter had spent three years beside his Master, traveling from village to village, gazing with awe as Jesus ministered to the widows, healed the children of Roman officials, taught the Gospel of the kingdom, exposed and condemned the hypocrisy and self-righteousness of his enemies, and sought to prepare his chosen Twelve for his eventual departure. Peter had been privy to sacred and unspeakable moments and had witnessed firsthand the mercy and majesty of this most unusual but powerful man, this Jesus of Nazareth. He had, in private quarters, seen the dead brought back to life. He had, in the midst of multitudes, beheld the lowly Nazarene feed 5,000 men, plus women and children, with only five loaves of bread and two fishes.

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On the holy Mount, Simon had been transfigured, lifted spiritually to a higher plane, with his Lord and his apostolic associates James and John; he had heard the voice of God the Father speak out of the Shekinah, the holy cloud. He had witnessed the arrest of Jesus, had beheld at least a portion of the mock trials, and had seen his world come crashing down as the Messiah yielded himself into the hands of sinful men and to the ignominy of death by crucifixion. Peter’s was a cold, dark, and dreary world for three days, as the Jews counted time. But the morning of resurrection came. Reports reached the senior Apostle that the tomb was empty, that Christ had burst the bands of death, and that Jesus had risen from the grave. Eventually, Peter was blessed with a personal appearance of the risen Lord and met with Jesus in company with the other apostles on several occasions. Simon was delighted—but mystified. Excited—but confused. Thrilled—but filled with questions. What did it all mean? The apostle Paul taught that “if in this life only we have hope in Christ, we are of all men most miserable” (1 Corinthians 15:19). In other words, if Jesus’ greatest accomplishments consisted of his kindness, his generosity, and his sage advice, then our hope for happiness hereafter is unfounded. Like Paul, the Book of Mormon prophet Jacob declared that if Christ did not rise from the dead (as it was predicted that he would do), then we will one and all, at the time of death, be consigned to spiritual ruin and destruction; we will be forevermore subject to the father of lies, the devil. Why? Because if Jesus did not have the power to rise from the dead and thus redeem the body from the grave, then he surely did not have the power to forgive sins and thereby redeem the spirit from hell (2 Nephi 9:7–9; compare 1 Corinthians 15:12–17). “If the resurrection from the dead be not an important point, or item in our faith,” Joseph Smith explained, “we must confess that we know nothing about it; for if there be no resurrection from the dead, then Christ has not risen; and if Christ has not risen He was not the Son of God.” On the other hand, “if He has risen from the dead the bands of the temporal death are broken that the grave has no victory. If then, the grave has no victory, those who keep the sayings of Jesus and obey His teachings have not only a promise of a resurrection from the dead, but an assurance of being admitted into His glorious kingdom.”1 With the traditional Christian world, Mormons declare that because Jesus Christ has risen from the dead, we also will rise

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from the dead. Because he lives, we will live also, beyond the grave (1 Corinthians 15:21–22; Book of Mormon, Alma 11:40–41).

The body restored, the identity retained Based on both biblical and extra-biblical sources, The Church of Jesus Christ of Latter-day Saints affirms that the resurrected body is indeed a tangible, physical body. It is also, however, what scripture calls a spiritual body, meaning that it is immortal, not subject to death (1 Corinthians 15:44; Book of Mormon, Alma 11:45; D&C 88:27). The scriptural promise is that we rise from the grave with a resurrected body suited to the respective kingdom of glory we will inherit hereafter: They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened. Ye who are quickened by a portion of the celestial glory [in this life] shall then [in the resurrection] receive of the same, even a fulness. And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness. And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness. And they who remain [the sons of perdition, those guilty of the unpardonable sin, Matthew 12:31–32] shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received (D&C 88:29–32). From the Book of Mormon: “The soul [meaning, in this instance, the spirit] shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame” (Alma 40:23; see also 11:43). In speaking of the righteous who waited anxiously for Christ’s entrance into paradise, President Joseph F. Smith declared: “Their sleeping dust was to be restored unto its perfect frame, bone to his bone, and the sinews and the flesh upon them, the spirit and the body to be united never again to be divided, that they might receive a fulness

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of joy” (D&C 138:16). LDS prophet leaders have instructed that the body rises from the grave as it is laid down, “whether old or young; there will not be ‘added unto their stature one cubit,’ neither taken from it; all will be raised by the power of God, having spirit in their bodies, and not blood.”2 We are not to understand from this statement that physical deformities will be a part of the resurrected body, for “deformity will be removed; defects will be eliminated, and men and women shall attain to the perfection of their spirits, to the perfection that God designed in the beginning.”3 Latter-day Saints teach that even though men and women are refined, renewed, and perfected body and soul in the resurrection, we will maintain our identity. We will know friends and loved ones in and after the resurrection, even as we know them now. Though some Christians at the time of Joseph Smith (and many today) spoke of being caught up into the love of Jesus and blending into his nature, the Mormons believed otherwise. In speaking of meeting a departed loved one in the future, President Joseph F. Smith taught: “I expect to be able to recognize her, just as I could recognize her tomorrow, if she were living … , because her identity is fixed and indestructible, just as fixed and indestructible as the identity of God the Father and Jesus Christ the Son. They cannot be any other than themselves. They cannot be changed; they are from everlasting to everlasting, eternally the same; so it will be with us. We will progress and develop and grow in wisdom and understanding, but our identity can never change.”4

Resurrection, judgment, and glory In the Book of Mormon, resurrection and eternal judgment are companion doctrines, just as are the Fall and Atonement. All men and women who took a physical body will be resurrected and thereafter brought to stand before God to be judged of their works. In a sense, therefore, the Atonement and resurrection of Jesus overcome spiritual death for all, at least for a short season wherein men and women stand once again in the divine presence. A Book of Mormon prophet named Jacob wrote: “And it shall come to pass that when all men shall have passed from this first death unto life, insomuch as they have become immortal, they must appear before the judgment-seat of the Holy One of Israel; and

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then cometh the judgment, and then must they be judged according to the holy judgment of God” (2 Nephi 9:15). A second prophet declared that Jesus “surely must die that salvation may come; yea, it behooveth him and becometh expedient that he dieth, to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord” (Helaman 14:15; compare 3 Nephi 27:13–16). A third taught that “because of Jesus Christ came the redemption of man. And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed” (Mormon 9:12–13; emphasis added.) Jesus stated that “the Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22). This is affirmed in the Book of Mormon: “O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name” (2 Nephi 9:41; emphasis added). One of the most distinctive of LDS beliefs is the doctrine that there are more heavens than one hereafter. While meeting with his chosen disciples at the Last Supper, Jesus said: “Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you” (John 14:1–2). This is a most intriguing statement. He seems to have been saying, in essence, that it should be obvious, self-evident, to anyone that life hereafter consists of more than merely a heaven and a hell; if it were not so, he would have told us otherwise. Reason suggests that not all people are equally good, and thus not all good people deserve the same reward hereafter. Likewise, not all bad people are equally bad, and surely some are so bad they deserve to sink to the lowest pit in hell. In February 1832, Joseph Smith and an associate, Sidney Rigdon, received a major manifestation, a vision of the world hereafter (recorded as section 76 of the Doctrine and Covenants). The Latter-day Saints call it the Vision of the Glories or simply the Vision. In many ways, this vision is the outworking of the statement of Jesus that in his Father’s house are many mansions, as well as the expression of the apostle Paul that there are

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celestial and terrestrial bodies in the resurrection (1 Corinthians 15:40–42). The highest and greatest kingdom of glory hereafter is the celestial, composed of men and women who acknowledged Jesus Christ as Son of God, Messiah, Lord, and Savior; received his Gospel covenant by faith and through the receipt of necessary ordinances or sacraments (such as baptism and confirmation); and thereafter were valiant in their testimony of Christ, as manifest by the way they live. Paul likened this group to the light and glory of the sun. The terrestrial glory is made up of men and women who were noble and upright and decent and moral. They have acknowledged the Lordship of Christ but were not valiant in their testimony. More specifically, they are persons who accept Christ as Savior but did not receive the fullness of the Gospel. Paul likened this group to the glory of the moon. The telestial glory is the lowest, made up of men and women who spurned the canons of decency and morality and ignored and violated the commandments of God; these are liars, immoral persons, murderers, and abusers of humankind. Paul likened this glory to the glory of the stars. Finally, there is another kingdom, a kingdom of no glory, composed of those who received and enjoyed great spiritual light and then for whatever reason chose to fight the faith of Jesus Christ, to deny what they once knew with certainty and to defy the work of God. They are guilty of the unpardonable sin. They will be resurrected but inherit a kingdom without glory. Just how odd is Joseph Smith’s teaching regarding more heavens than one? In the words of popular Evangelical Christian writer Bruce Wilkinson, “Although your eternal destination is based on your belief [in Jesus Christ as Lord and Savior], how you spend eternity is based on your behavior while on earth.” Thus “The Unbreakable Link” is stated as follows: “Your choices on earth have direct consequences on your life in eternity.” Discipleship flows from true conversion. That is, “Doing is a servant’s language of devotion.” In short, “there will be degrees of reward in heaven.”5 St. Augustine, perhaps the most significant influence on both Roman Catholic and Protestant theology, wrote: But who can conceive, not to say describe, what degrees of honor and glory shall be awarded to the various degrees of merit? Yet

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it cannot be doubted that there shall be degrees. And in that blessed city there shall be this great blessing, that no inferior shall envy any superior, as now the archangels are not envied by the angels, because no one will wish to be what he has not received, though bound in strictest concord with him who has received; as in the body the finger does not seek to be the eye, though both members are harmoniously included in the complete structure of the body. And thus, along with this gift, greater or less, each shall receive this further gift of contentment to desire no more than he has.6 During the First Great Awakening, US theologian Jonathan Edwards stated that “There are many mansions in God’s house because heaven is intended for various degrees of honor and blessedness. Some are designed to sit in higher places there than others; some are designed to be advanced to higher degrees of honor and glory than others are.”7 Similarly, John Wesley, the father of Methodism, spoke of some persons enjoying “higher degrees of glory” hereafter. “There is an inconceivable variety in the degrees of reward in the other world … . In worldly things, men are ambitious to get as high as they can. Christians have a far more noble ambition. The difference between the very highest and the lowest state in the world is nothing to the smallest difference between the degrees of glory.”8

Conclusion “In much Western piety,” New Testament scholar N. T. Wright has observed, “at least since the Middle Ages, the influence of Greek philosophy has been very marked, resulting in a future expectation that bears far more resemblance to Plato’s vision of souls entering into disembodied bliss than to the biblical picture of new heavens and new earth.” Further, “The idea of the human Jesus now being in heaven, in his thoroughly embodied risen state, comes as a shock to many people, including many Christians.” Wright suggests that this is “because our culture is so used to the Platonic idea that heaven is, by definition, a place of ‘spiritual,’ nonmaterial reality.”9 Not so with the Latter-day Saints.

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Mormons anticipate celestial life on a material world. Early LDS theologian Orson Pratt eloquently made this point as follows: A Saint who is one in deed and truth, does not look for an immaterial heaven, but he expects a heaven with lands, houses, cities, vegetation, rivers, and animals; with thrones, temples, palaces, kings, princes, priests, and angels; with food, raiment, musical instruments, etc., all of which are material. Indeed, the Saints’ heaven is a redeemed, glorified, celestial material creation, inhabited by glorified material beings, male and female, organized into families, embracing all the relationships of husbands and wives, parents and children, where sorrow, crying, pain, and death will be known no more. Or to speak still more definitely, this earth, when glorified, is the Saints’ eternal heaven. On it they expect to live, with body, parts, and holy passions; on it they expect to move and have their being; to eat, drink, converse, worship, sing, play on musical instruments, engage in joyful, innocent, social amusements, visit neighboring towns and neighboring worlds; indeed, matter and its qualities and properties are the only beings or things with which they expect to associate … . Materiality is indelibly stamped upon the very heaven of heavens, upon all the eternal creations; it is the very essence of all existence.10 “All men know they must die,” the Prophet Joseph said at the funeral for James Adams. We now purposely repeat his words: And it is important that we should understand the reasons and causes of our exposure to the vicissitudes of life and of death, and the designs and purposes of God in our coming into the world, our sufferings here, and our departure hence. What is the object of our coming into existence, then dying and falling away, to be here no more? It is but reasonable to suppose that God would reveal something in reference to the matter, and it is a subject we ought to study more than any other. We ought to study it day and night, for the world is ignorant in relation to their true condition and relation. If we have any claim on our Heavenly Father for anything, it is for knowledge on this important subject.11

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“More painful to me are the thoughts of annihilation than death,” Joseph Smith once declared.12 With the restoration of divine truths concerning life after death, light has replaced darkness, sound doctrine and pure religion have replaced ignorance and superstition, and men and women may now traverse life’s paths without that ominous fear of what, if anything, follows death. We know where we came from. We know why we are here. And, we know where we are going when death calls to each of us, when we pass through that veil that separates time and eternity. The testimony of holy writ resounds: in Christ there is peace. In Christ, there is hope, hope for deliverance from sin and death. There are no wrongs that will not be righted in time or eternity, and no burdens that will not be lifted. With a perspective informed by a panoramic vision, the Prophet of the Restoration promised: “All your losses will be made up to you in the resurrection, provided you continue faithful. By the vision of the Almighty I have seen it.”13

Suggested readings Ballard, Melvin J. “The Three Degrees of Glory.” In Melvin J. Ballard: Crusader for Righteousness. Salt Lake City: Bookcraft, 1966. Dahl, Larry E. “The Vision of the Glories.” In Studies in Scripture, Vol. 1: The Doctrine & Covenants. Eds. Robert L. Millet and Kent P. Jackson. Salt Lake City: Deseret Book, 1989. Harper, Steven C. Making Sense of the Doctrine & Covenants: A Guided Tour Through Modern Revelations. Salt Lake City: Deseret Book, 2008. Matthews, Robert J. “The Doctrine of the Resurrection.” In A Bible! A Bible!: How Latter-day Revelation Helps us Understand the Scriptures and the Savior. Salt Lake City: Bookcraft, 1990. McConkie, Joseph Fielding and Craig J. Ostler. Revelations of the Restoration. Salt Lake City: Deseret Book, 2000. Millet, Robert L. Living in the Millennium. Salt Lake City: Deseret Book, 2014. Robinson, Stephen E. and H. Dean Garrett. A Commentary on the Doctrine & Covenants, vol. 2. Salt Lake City: Deseret Book, 2001.

CHAPTER THIRTEEN

Building Zion Joseph Smith’s vision of the Kingdom of God was expansive. It consisted of more than preaching and study and Sabbath services; it entailed the entire renovation of the order of things on earth, the transformation of humanity, and the elevation of society. At the heart of that sublime scene was the doctrine of Zion, a doctrine that would shape the early Church, a worldview that continues to point the Saints of the twenty-first century toward the eschatological ideal. In this chapter, we will speak broadly of the Mormon idea and the ideal—Zion as a people or community of believers, Zion as a specific place, and Zion as a state of being, the pure in heart.

Joseph Smith discovers Zion The Mormon Prophet seems to have first encountered the concept of Zion (in a sense other than the holy mount or holy city in Jerusalem) in his translation of the Book of Mormon. The Book of Mormon prophets spoke of Zion as a holy commonwealth, a society of the Saints, a way of life that was to be established or brought forth under God’s direction; those who fought against it were to incur God’s displeasure. The municipals “labor for the welfare of Zion” rather than for money. In addition, in the words of the resurrected Savior, Zion was identified as a specific place in the land of America, a land of promise and inheritance for the descendants of Joseph of old (Book of Mormon, 1 Nephi 13:37; 2 Nephi 10:11–13; 26:29–31; 28:20–24; 3 Nephi 16:16–18).

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A key moment in LDS church history came during Joseph Smith’s translation of the King James Bible. Taking seriously the language of the Book of Mormon that many plain and precious truths and many covenants of the Lord had been removed from the Bible before it was compiled (1 Nephi 13:20–40), and by divine appointment (D&C 76:42:56; 76:15), Joseph Smith and Oliver Cowdery began a serious study of the King James Bible. They sought to be open to divine inspiration in order to restore lost content or meaning, provide clarity, and harmonize otherwise contradictory passages of scripture. This work began in earnest in June of 1830, and Joseph and his scribes were engaged in this labor—what he referred to as “this branch of my calling”1—until July 1833. It came to be known as the “New Translation” or, more recently, “Joseph Smith’s Translation of the Bible.”2 By December 1830, Joseph announced that particulars concerning the ancient patriarch Enoch and his city of Zion had been made known through the New Translation. A King James text of three verses on Enoch and his people was expanded to over 100 verses, uncovering knowledge of such things as the manner in which an entire society of antedeluvians was spiritually awakened and stimulated to transcendent righteousness; the means by which this ancient people, formerly bent on selfishness and pride, had their souls changed, saw to the needs of the poor, and became “of one heart and one mind”; and how, through the application of such a divine philosophy, they were translated, taken from the earth into the bosom of God without tasting death (see Pearl of Great Price, Moses 7). Enoch’s Zion became the pattern, the scriptural prototype for the Latter-day Saints. In the months that followed, several revelations now in the Doctrine and Covenants spoke of the ancient Zion of Enoch and also provided the broad framework whereby the Latter-day Saints, through the principles of consecration and stewardship of properties, could lay the foundation for a modern society of Zion. Consecration and stewardship were means of establishing economic and spiritual oneness among the Saints. Latter-day Saints were asked to consecrate all of their properties and holdings to God through the bishop of the Church. This they did by covenant. They then had deeded back to them a stewardship or inheritance, that portion of property or that assignment that they were to manage, expand upon, and for which they would be accountable. Whenever the amount consecrated exceeded what was deeded back

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as stewardship, the residue or surplus went into the storehouse, the center of economic interests in the community. When the amount of resource generated by the stewardship exceeded the original agreed-upon stewardship, the excess or surplus also went into the storehouse. Surplus consecration and surplus production were used by the community to assist the poor, the widows, and dependent children. Many of the early Mormons lived under this system in Ohio and Missouri, but by 1834, the specific implementation of this order of things was discontinued. Later versions of consecration and stewardship, sometimes known as the United Order or the Order of Enoch, were implemented in the Great Basin after the Latter-day Saints came West. In some of the earliest revelations recorded was the repeated command: “Now, as you have asked, behold, I say unto you, keep my commandments, and seek to bring forth and establish the cause of Zion” (D&C 6:6; see also 11:6; 12:6; 14:6). Zion thus came to be associated with the Restored Church and the grander work of the Restoration. In speaking of the sacred spot where the people of God congregated, the Lord said: “Behold, the land of Zion—I, the Lord, hold it in mine own hands” (D&C 63:25). Surely, the King of Zion (Pearl of Great Price, Moses 7:53) would deal mercifully with his subjects.

Zion’s multiple meanings The idea that there was a specific location for the city of Zion within North and South America was announced by Joseph Smith very early. Some of the early Saints were called to preach among “the Lamanites” or Native Americans. Yet, at that point in time, “it is not revealed, and no man knoweth where the city Zion shall be built, but it shall be given hereafter.” They were told, however, that the location “shall be on the borders by the Lamanites” (D&C 28:9). It was on July 20, 1831, just as the leaders of the Saints had begun to arrive in Missouri, that the word came concerning the specific location of Zion. The Mormons were told that the land of Missouri was “the land which I [God] have appointed and consecrated for the gathering of the saints. Wherefore, this is the land of promise, and the place for the city of Zion … . The place which is now called Independence [Jackson County, Missouri] is the center place” (D&C 57:1–3).

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Zion is spoken of in LDS scripture as a banner or ensign around which a weary or beleaguered people may rally. It is also a standard against which the substance and quality of all things are to be evaluated. The Saints were expected to judge all things by a set of guidelines obtained from a source beyond that of unenlightened man. Note the language of one of the revelations: “Behold, I, the Lord, have made my Church in these last days like unto a judge sitting on a hill, or in a high place, to judge the nations. For it shall come to pass that the inhabitants of Zion shall judge all things pertaining to Zion” (D&C 64:37–38; emphasis added). As an illustration of this principle, Joseph Young, Brother of Brigham Young, explained that Joseph Smith the Prophet, recommended the Saints to cultivate as high a state of perfection in their musical harmonies as the standard of the faith which he had brought was superior to sectarian religion. To obtain this, he gave them to understand that the refinement of singing would depend upon the attainment of the Holy Spirit … . When these graces and refinements and all the kindred attractions are obtained that characterized the ancient Zion of Enoch, then the Zion of the last days will become beautiful, she will be hailed by the Saints from the four winds, who will gather to Zion with songs of everlasting joy. 3 In addition, Zion was to be the focus, the convergence, and the concentration of all that is good, all that is ennobling, and all that is instructive and inspirational. In Zion, all things are to be gathered together in one in Christ (Ephesians 1:10). In short, according to Brigham Young, “every accomplishment, every polished grace, every useful attainment in mathematics, music, in all science and art belong to the Saints.”4 The Saints “rapidly collect the intelligence that is bestowed upon the nations,” Brigham said on another occasion, “for all this intelligence belongs to Zion.”5 Zion is people, the people of God, those people who have come out of the world into the marvelous light of Christ. In this vein, the early saints were encouraged: “Verily, thus saith the Lord, let Zion rejoice, for this is Zion—THE PURE IN HEART; therefore, let Zion rejoice, while all the wicked shall mourn” (D&C 97:21). Thus, Zion is a state of being, a state of purity of heart that entitles one to be known as a member of the household of faith. Brigham

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Young therefore spoke of the Saints having Zion in their hearts: “Unless the people live before the Lord in the obedience of His commandments,” he said, “they cannot have Zion within them.” Further, “As to the spirit of Zion, it is in the hearts of the Saints, of those who love and serve the Lord with all their might, mind, and strength.”6 On another occasion, Brigham affirmed: “Zion will be redeemed and built up, and the saints will rejoice. This is the land of Zion; and who are Zion? The pure in heart are Zion; they have Zion within them. Purify yourselves, sanctify the Lord God in your hearts, and have the Zion of God within you.”7 Finally, he asked: “Where is Zion? Where the organization of the Church of God is. And may it dwell spiritually in every heart; and may we so live as to always enjoy the Spirit of Zion.”8

The place of gathering Isaiah the Prophet had spoken some 700 years before Christ of the “mountain of the Lord’s house” being established in the tops of the mountains (Isaiah 2:2). In July 1840, Joseph Smith declared that “the land of Zion consists of all North and South America, but that any place where the Saints gather is Zion.”9 The latter part of this statement—that Zion represented more than a place, a single location, but rather any locus of gathering—is significant. It broadens the notion of Zion to include areas around the world where the people of the covenant congregate. There was a larger vision of Zion manifest in some of the earliest revelations, especially in one recorded during a particularly difficult time of persecution in Missouri: Zion shall not be moved out of her place, notwithstanding her children are scattered. They that remain, and are pure in heart, shall return, and come to their inheritances, they and their children, with songs of everlasting joy, to build up the waste places of Zion—and all these things that the prophets might be fulfilled. And behold, there is none other place appointed than that which I have appointed; neither shall there be any other place appointed than that which I have appointed, for the work of the gathering of my saints—until the day cometh that there is found no more room for them; and then I have other places

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which I will appoint unto them, and they shall be called stakes, for the curtains or the strength of Zion (D&C 101:17–21; emphasis added). The ward or branch is a local Mormon congregation. A stake is a geographical collection of wards, comparable in concept to the diocese in the Roman Catholic Church. In the dedicatory prayer of the Kirtland, Ohio Temple, Joseph the Prophet pleaded on behalf of the Saints, “that they may come forth to Zion, or to her stakes, the places of thine appointment, with songs of everlasting joy” (D&C 109:39; emphasis added). The Saints came to understand that safety and refuge are to be found in the stakes of Zion. “Arise and shine forth, that thy light may be a standard for the nations; and that the gathering together upon the land of Zion, and upon her stakes, may be for a defense, and a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth” (D&C 115:5–6; emphasis added). As to the center place of Zion, Bruce R. McConkie, a twentiethcentury Mormon apostle, has written: The center place! Let Israel gather to the stakes of Zion in all nations. Let every land be a Zion to those appointed to dwell there. Let the fulness of the gospel be for all the saints in all nations. Let no blessing be denied them. Let temples arise wherein the fulness of the ordinances of the Lord’s house may be administered. But still there is a center place, a place where the chief temple shall stand, a place to which the Lord shall come, a place whence the law shall go forth to govern all the earth in that day when the Second David [Christ, the Millennial King] reigns personally upon the earth. And that center place is what men now call Independence in Jackson County, Missouri, but which in a day to come will be the Zion of our God and the City of Holiness of his people. The site is selected; the place is known; the decree has gone forth; and the promised destiny is assured. 10 And so, while the Mormons believe that Zion is a holy community, a gathering place for the Saints, a state of being, they also look to the day yet future when the center place of Zion, the Center Stake— or, using tent imagery, the center pole of the tent—will be built up and established, when the headquarters of The Church of Jesus

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Christ of Latter-day Saints will shift from Salt Lake City, Utah, to Independence, Missouri. Although the Church will establish a significant presence in Independence, Missouri and it will become the Center Place, yet there will always be, as suggested above, a need for the stakes of Zion throughout the earth far and wide, a need for the Saints to gather to their own lands and congregate with their own people. Spencer W. Kimball, twelfth president of the Church, explained: “Now, the gathering of Israel consists of joining the true Church and … coming to a knowledge of the true God … . Any person, therefore, who has accepted the restored gospel, and who now seeks to worship the Lord in his own tongue and with the Saints in the nations where he lives, has complied with the law of the gathering of Israel and is heir to all of the blessings promised the saints in these last days.”11 In addition, President Kimball taught: The First Presidency and the Twelve see great wisdom in the multiple Zions, many gathering places where the Saints within their own culture and nation can act as a leaven in the building of the kingdom—a kingdom which seeks no earthly rewards or treasures. Sometimes, inadvertently, we have given artificial encouragement to individuals to leave their native land and culture and, too often, this has meant the loss of the leaven that is so badly needed, and the individuals involved have sometimes regretted their migrations.12

Conclusion Like the Church itself, the concept of Zion has grown and expanded as the Mormons feel they have perceived the plans and purposes of the Almighty. Erastus Snow, an early Mormon apostle, pointed out in 1884 that when the early Saints “first heard the fullness of the Gospel preached by the first Elders, and read the revelations given through the Prophet Joseph Smith, our ideas of Zion were very limited. But as our minds began to grow and expand, why we began to look upon Zion as a great people, and the Stakes of Zion as numerous … . We ceased to set bounds to Zion and her Stakes.”13 Likewise, Joseph Young explained that many Saints of the nineteenth century—moved upon by the spirit of prophecy

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and revelation, such that future events appeared close at hand— misconstrued and miscalculated on a number of matters, including the time when the Saints should return to Missouri and build up the center place of Zion. “The Holy Spirit brought many things close to their minds—they appeared right by, and hence many were deceived … . I knew that faith and the Holy Ghost brought the designs of Providence close by, and by that means we were enabled to scan them, … but we had not knowledge enough to digest and fully comprehend those things.”14 Zion is a place. Zion is a people. Zion is a holy state of being. In the words of Spencer W. Kimball, Zion is “the highest order of priesthood society.”15 It is the heritage of the Saints. “The building up of Zion,” Joseph Smith taught, is a cause that has interested the people of God in every age; it is a theme upon which prophets, priests and kings have dwelt with peculiar delight; they have looked forward with joyful anticipation to the day in which we live; and fired with heavenly and joyful anticipations they have sung and written and prophesied of this our day; but they died without the sight; we are the favored people that God has made choice of to bring about the Latter-day glory.16 In that sense, as Joseph Smith stated, “We ought to have the building up of Zion as our greatest object.”17

Suggested readings Andrus, Hyrum L. Doctrines of the Kingdom. Salt Lake City: Bookcraft, 1973. Arrington, Leonard J. The Great Basin Kingdom: An Economic History of the Latter-day Saints, 1830–1900. Lincoln: University of Nebraska Press, 1966. Cook, Lyndon W. Joseph Smith and the Law of Consecration. Provo, UT: Grandin Book, 1985. Lucas, James W. and Warner P. Woodworth. Working Toward Zion: Principles of the United Order for the Modern World. Provo, UT: Aspen Books, 1996.

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Nibley, Hugh. Approaching Zion: Collected Works of Hugh Nibley, vol. 9, Ed. Don E. Norton. Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 1989. Nibley, Hugh. Brother Brigham Challenges the Saints, Collected Works of Hugh Nibley, vol. 13. Ed. Don E. Norton. Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 1994.

CHAPTER FOURTEEN

Churches and Temples One of the most distinctive features of The Church of Jesus Christ of Latter-day Saints is that it continues to build and use structures known as temples. In fact, Latter-day Saints were building temples long before they built churches. As the only modern Christian religion to do so, what is the LDS understanding of the temple? Why do Mormons build both temples and meetinghouses? What is the difference between temple and Church? Why are Latter-day Saint temples popping up all over the world and what goes on inside them?

Traditional Christian and LDS-Christian view of temples Most Christians see the temple as an exotic feature of a distant past. The perspective is: Temples belong to the Old Testament world and to the Law of Moses, but not to that of the New Testament ushered in by Jesus. Three main evidences are used to support this understanding. First, some Christians interpret the tearing of the veil at the time of Christ’s death (Matthew 27:51) as indicating that the authority of the temple was torn, and that the temple was no longer to be used in true religious practices. Second, most Christians have taken the destruction of Herod’s Temple in AD 70 as the final evidence that God no longer intended Christians to worship in temples. In other words, temples were no longer used by Christianity because they no longer existed. Over the centuries, the continued lack of a temple in Christianity became the primary

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evidence that God no longer felt a need for them. Finally, in the face of the absence of temples in which to worship, Christians interpreted Paul’s writings as teaching that Christians themselves and the Christian community—since the Spirit of God resides within them—were to be the only temples of God (1 Corinthians 3: 16–17; 6:19). Clearly, Latter-day Saints understand these biblical and historical messages differently. They believe that God intended his new Christian community to continue to worship in sacred spaces. Although they believe that Christ’s atoning sacrifice ended the shedding of blood as a temple-centered symbol, temples continue to have a place and role in God’s work. Latter-day Saints typically view the absence of the temple in Christianity not as a sign that the temple was no longer to be used, but rather as an evidence that authority to build and officiate in temples had been lost with the death and scattering of the apostles, and that authorized, priesthood-centered, temple-building was no longer possible. They rejoice in Paul’s declaration that Christians themselves are symbolically to be God’s temples but do not believe that this truth negates the continued importance of worshipping in God’s house. They understand the numerous Old Testament prophecies of temples of God built in the last days not as pointing simply to a rebuilt temple in Jerusalem, but instead as indicating the rebuilding of God’s work before the Second Coming. Isaiah, for example, prophesied: It shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths (Isaiah 2:2–3). For Latter-day Saints, this passage shows how God intends to work in the last days and points directly to the great work of the LDS Church in modern times. According to the LDS reading of Isaiah, temples would be built again, and all people would be drawn to them in order to learn of God’s law. Another favorite prophecy of Isaiah for Latter-day Saints demonstrates the three types of sacred places that will be used to protect God’s people in the last days: home, Church, and temple: “And the Lord will create upon every

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dwelling place of mount Zion [homes], and upon her assemblies [churches], a … defence. And there shall be a tabernacle [temples] for a shadow in the daytime from the heat, and for a place of refuge, and for a covert” (Isaiah 4:5–6). Soon after the organization of the new Church, Joseph Smith began to teach that Mormons needed to gather and live together in Zion-like communities for many reasons, the most significant of which was temple building and temple worship. The main object [of gathering] was to build unto the Lord a house whereby He could reveal unto His people the ordinances of His house and the glories of His kingdom, and teach the people the way of salvation; for there are certain ordinances and principles that, when they are taught and practiced, must be done in a place or house built for that purpose … . Jesus said unto the Jews, “How oft would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!”—that they might attend to the ordinances of baptism for the dead as well as other ordinances of the priesthood, and receive revelations from heaven, and be perfected in the things of the kingdom of God—but they would not. This was the case on the day of Pentecost: those blessings were poured out on the disciples on that occasion. God ordained that He would save the dead, and would do it by gathering His people together … . Why gather the people together in this place? For the same purpose that Jesus wanted to gather the Jews-to receive the ordinances, the blessings, and glories that God has in store for His Saints.1 An understanding of lost temple authority, a divine power that needed to be restored, was introduced to Joseph when Moroni first taught him about the Book of Mormon. He quoted Malachi 4:5–6 to Joseph and taught him that the time was soon coming when these things would be fulfilled, that the prophet Elijah would be sent “before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse” (Malachi 4:6). Mormons teach that Elijah’s coming took place in 1836 in Kirtland, Ohio. While the Mormons were mostly still located in upstate New York, Joseph received a revelation commanding them to gather to Ohio, where they would learn God’s law and “be endowed with power from on

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high” as they built a latter-day temple (see D&C 38:32). At great sacrifice, the Latter-day Saints did as commanded by their prophet. They gathered in Ohio, built a temple edifice in Kirtland, and then dedicated it with priesthood authority. A remarkable outpouring of spiritual manifestations is reported, including speaking in tongues, visions of angels, and the sound of a mighty rushing wind filling the house, as in the day of Pentecost (Acts 2:2–4).2 At the end of the remarkable experiences of that time, Joseph Smith and Oliver Cowdery had a grand vision of Jesus Christ and then received visitations from Moses and other ancient prophets, including Elijah, who restored authorities connected to God’s work. Jewish Passover meals have for centuries acted out the tradition that Elijah would return on a Passover day. For Latter-day Saints, this tradition was fulfilled on April 3, 1836, a Passover day in which Elijah came to the Kirtland Temple to begin the process of turning “the heart of the fathers to the children, and the heart of the children to the fathers.” Besides these sacred experiences, the Ohio temple functioned in similar ways to a chapel or meetinghouse, which the Mormons had not yet built during their brief time as an organized Church. The building was treated as a holy space, but activities therein typically included meetings and other worship services such as those that can be seen in most other Christian church buildings today. After being driven out of Ohio, the Latter-day Saints found a home for a brief time in Missouri and contemplated building temples there. They were eventually driven from Missouri as well and were never able to complete their planned temple edifices. In Nauvoo, Illinois, they found rest for a period of time long enough that a beautiful temple could be built. Although it was not fully complete until after Joseph’s death, he began to unfold more and more temple-related teachings and practices prior to his death, developing concepts he had begun to understand more fully after the coming of Elijah. These unique temple practices were continued by the second LDS prophet, Brigham Young, after Joseph’s death. When the Latter-day Saints were driven from Illinois, they made the long pioneer trek to Utah. One of the first things that Brigham Young did after arriving in the Great Basin was to determine the site of the next temple and begin construction. Brigham would continue to guide the Mormons in building additional temples

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in Utah, Idaho, and anywhere the LDS population was sufficient. Prophets since Brigham have continued to actively work to make temples available to all Latter-day Saints. At the time of this writing (2015), 144 temples are in operation around the world, with an additional 25 planned for completion within the next few years.3 Along with thousands of chapels built throughout the world, the great building program of the LDS Church is—along with education—one of the most significant uses of tithing funds. Because of the faithful payment of tithing, no LDS temples or churches are ever built without first being fully paid for. These edifices, both chapels and temples, but particularly temples, are built to the highest standards. They are buildings made to last and made to bless the communities where they stand for decades or even centuries to come.

Chapels and temples Although we have briefly explained some of the history and biblical support behind the concept of temple building, we thus far have done little to indicate what is done inside them. What are temples used for? Why are they needed? What makes them different than chapels? Most Christians who attend an LDS chapel will find the experience roughly similar to that of other Protestant Christian services. In these buildings there is some artwork, but the main worship area (besides a few chapels that have stained glass) is mostly devoid of paintings, icons, or anything besides the simplest decorations. The principal LDS meetings include a “sacrament” meeting, in which the Sacrament of the Lord’s Supper (or Communion or Eucharist) is blessed and passed to the congregation; a Sunday School or scripturestudy meeting; and a third meeting in which the men and women divide for further instruction and to actively plan for a week of Christian service. The chapels contain a font for baptisms (in which the initiates are typically dressed all in white), and—following baptism, which is performed for any who are at least 8 years old that desire it—the “ordinance” or sacrament of confirmation is also performed, offering the gift of the Holy Ghost by the laying on of hands (see Acts 8:17) and confirming the baptized individual a member of The Church of Jesus Christ of Latter-day Saints.

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LDS chapels also include space for social activities during the week. They may include a cultural hall that can be used for dances, participating in sports, large community meals, or dance and theatrical events. They also include classrooms and ways to divide into various classes based on age groups. The LDS chapel is thus a multipurpose building but is viewed as sacred to Latter-day Saints, in part because of the ordinances of baptism, confirmation, and “the sacrament” that are performed there. Mormons believe that in these ordinances “the power of godliness is manifest” (D&C 84:20), and that they assist us in our return to the presence of God. As Joseph Smith described these “ordinances,” “Being born again, comes by the Spirit of God through ordinances.”4 Of baptism, he stated, “Baptism is a holy ordinance preparatory to the reception of the Holy Ghost; it is the channel and key by which the Holy Ghost will be administered.”5 Considering all of these uses, why would temples be necessary? Beginning in Nauvoo, Illinois, Joseph began to teach more and more about holy activities, performed through priesthood authority, that could more fully connect the “saints” through all ages of time with each other and with God. This is the primary purpose of temples—the use of priesthood authority to “gather” all the Saints of all times and places together and link them in a way that would create one, grand family of the children of God. Temples are thus community and family oriented, designed to connect “the heart of the fathers to the children, and the heart of the children to their fathers” (Malachi 4:6), as Joseph began to understand after Elijah’s return. This is the active working out of a concept found in the Apostle’s Creed of traditional Christianity, stated as a belief in “the communion of saints.”6 First, Joseph taught that one of the ordinances that should be connected with the temple to “turn the heart of the children to the fathers” is baptism for the dead. This temple ordinance looks much like other LDS baptisms performed in chapels but is done in a special baptismal font in the temple that rests on the backs of twelve carved oxen, similar in imagery to the brass basin of water of Solomon’s temple (2 Kings 7:25; 2 Chronicles 4:4; Jeremiah 52:20). Joseph indicated that Latter-day Saints can be baptized on behalf of others, in the name of another who has already passed away— often a deceased ancestor or other loved one—who did not have the opportunity for baptism while in this life (see D&C 127:5–10).

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According to the LDS view, the “fathers” or ancestors who receive baptism “vicariously” (meaning someone on earth did the baptism “in the place of another” who had passed away) have full ability to accept or reject these baptisms. As we pointed out earlier in this work, Mormons believe that when women and men die, they do not cease; rather, they pass into the postmortal spirit world, there to learn and grow and prepare for the resurrection. It is in that spirit realm that the Gospel of Jesus Christ continues to be taught, and where persons may choose either to receive it or reject it. In other words, the performance of the ordinance of baptism here on earth, in temples, provides the opportunity for those who could not receive the ordinance in mortality to receive it afterward. Although the practice has seemed intrusive and arrogant to some, for Latter-day Saints, it is a sign of highest regard and affection, a service provided because they hold the blessing of baptism in such high esteem. They desire to make those blessings available to others if they should choose to accept them. The tremendous amount of time and effort spent performing baptisms for the dead is a significant sign that Latter-day Saints have an active, daily, and very present belief in the reality of the next life, the immortality of the soul, a conviction that those who have died still exist, and that we can continue to act to bless them after their deaths. This belief and practice allows Latter-day Saints to hold fast to the necessity of baptism on the one hand, a concept they believe was taught by Jesus himself (see John 3:5; Mark 16:16), but on the other hand to maintain their faith in a just and merciful God who would not punish anyone for not accepting truths or ordinances that were never presented to them in life. They believe that God desires the ordinance of baptism to be available to all, and that he has provided that possibility through the work that is done in his holy temples. Joseph revealed other ordinances designed to link the generations and to bind families together in the Lord. The highest of these are known as sealings. Latter-day Saints can be married or “sealed” in temples through priesthood authority that they believe will allow that marriage to last forever, even in the heavens, dependent upon the continued faith and devotion of each marriage partner. They believe this heavenly, eternal link of man and woman was first performed when God united Adam and Eve in the Garden of Eden before the Fall (in other words, before death existed), telling

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them to cleave together and to multiply and replenish the earth (Genesis 1:28). For Mormons, this was the first eternal marriage.7 Paul appears to support this concept when he teaches that, “Neither is the man without the woman, neither the woman without the man, in the Lord” (1 Corinthians 11:11). Latter-day Saints believe that this, in part, was the authority that Elijah restored. They also believe that this was a major aspect of the keys of authority Jesus promised Peter when he proclaimed that “I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matthew 16:19). Children born into these “sealed” marriages are “born in the covenant” and are already “sealed” as a family with their parents for all eternity. Those who are married outside of a temple can later be sealed in the temple. Children born outside of the temple can later be sealed to their parents. Just as significantly, Latter-day Saints spend significant amounts of time doing “vicarious” sealings for those who have already passed away. They perform the sealing ordinances on behalf of their ancestors, sealing parents to each other and children to their parents, creating an interconnected, eternal family that they are persuaded will continue to exist in heaven. The ordinances of baptism and sealings for the dead partially explain the great LDS interest in genealogical records: they are actively working to find who their ancestors were and to provide the powerful linking ordinances for them in a way that will allow them deep, heavenly joy. In this way, their hearts are turned to their fathers. Thus, Mormons believe that their ancestors are actively aware of the work they are performing, and thereby the hearts of the fathers are thus turned to their children. The baptism and sealing ordinances, however, do not fully explain the numerous activities in the LDS temple. Joseph also revealed a sacred, covenantal activity, performed through priesthood authority, known as the endowment, and also including what is known as washings and anointings. These ordinances are designed to recommit LDS Christians through overt covenant-making to the Christian behaviors they promised to live when baptized. The ordinances thus solidify and cement the baptismal covenant. The endowment consists of doctrinal instruction and the receipt of other ordinances; it also includes

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a great deal of symbolism, including symbolic clothing and action. The purpose and overall structure of the endowment is to encourage the Christian worshipper, in the midst of the challenges of life, to engage in higher and higher levels of holiness, so that he or she may eventually reenter God’s presence. The instruction in the endowment draws upon the biblical stories of the creation and fall to symbolize mankind’s divine journey away from God, and then, through covenants offered by a loving Heavenly Father and through acceptance of Christ’s atoning sacrifice, the gradual return to God’s presence.8 This journey has also been described as the divine ascent and includes symbolic representations of increasing spiritual light, knowledge, and power through the use of sacred clothing, light, and instruction. Not only do Latter-day Saints engage in this symbolic, holy journey themselves, but they also are permitted to do so for those who have passed away, allowing them to reenact the divine ascent again and again in their lives, each time recommitting to covenantal behaviors that link them with God and prepare them to be more Christlike. In Old Testament times, Moses’ tabernacle and Solomon’s temple were designed to replicate the journey back into God’s presence.9 Once a year on the Day of Atonement, the High Priest, representing all of the people of Israel, would wash and then dress in sacred clothing symbolizing his authority and holiness before God.10 He would offer sacrifice and then approach the veil that symbolically separated Israel from God’s presence. Upon the veil were stitched cherubim, recreating the guardian angels placed at the entrance to the Garden of Eden when Adam and Eve were cast out. The High Priest would pray at the veil and would then carefully enter into God’s symbolic presence in the Holy of Holies, representing the return to God’s presence in the Garden of Eden from whence Adam and Eve had come. Although this could only be done by one man on one day of the year in Old Testament times, Latter-day Saints believe that Jesus’ atoning sacrifice opened the way for all Christians to symbolically and literally enter into the presence of God, aided by covenant-making temple worship. This is what the tearing of the veil of Herod’s temple at Jesus’ death indicated: all who are willing to prepare appropriately can now enter into the Holy of Holies and worship in the divine presence.11

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Conclusion As we have mentioned, the use of symbolic art, clothing, and actions, along with a highly developed, intricate liturgy is a feature of LDS worship that exists primarily in temples and is relatively absent in LDS chapels (with the exception of baptism, confirmation, and the sacrament). This means that their worship services in many respects may feel very Protestant. Not until Mormons attend the temple do those familiar with Roman Catholic or Orthodox “high worship” practices feel more at home with LDS liturgy. On the other hand, those more familiar with Protestant worship will feel relatively comfortable in LDS chapel worship but might feel that LDS temple worship is quite foreign to them. Some LDS scholars believe that the highly developed symbolism of Catholic and Orthodox worship services is due to the adoption of temple practices and symbols into a church setting after Christianity had lost the temple.12 As sacred behaviors not typically discussed outside of the temple, these practices are found without full description in the Bible and were therefore to a great degree rejected by Protestant Christianity. For Latter-day Saints, they reflect the full range of religious practice available to Christians and unite heart, mind, and body in active, overt covenant-making and the living worship of the Lord.

Suggested readings Belnap, Daniel L., ed. By Our Rites of Worship: Latter-day Saint Views on Ritual in Scripture, History, and Practice. Salt Lake City: BYU Religious Studies Center and Deseret Book, 2013. Packer, Boyd K. The Holy Temple. Salt Lake City: Bookcraft, 1980. Talmage, James E. The House of the Lord. Salt Lake City: Deseret News Press, 1912. Madsen, Truman G. The Temple: Where Heaven Meets Earth. Salt Lake City: Deseret Book, 2008. Nibley, Hugh. Temple and Cosmos: The Collected Works of Hugh Nibley, vol. 12. Ed. Don E. Norton. Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 1992.

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Parry, Donald W., ed. The Temple in Time and Eternity. Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 1999. Parry, Donald W., ed. Temples of the Ancient World. Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 1994.

CHAPTER FIFTEEN

Family Life: Now and Forever For Mormons, the family is the most important unit in time or eternity. It is the basic building block of society, both on earth and in heaven. Mormons are known as family people. Those not of the faith might wonder how the family assumed such a singular role in LDS society. What happens to families after death according to LDS teachings? In a modern, Western society that has witnessed a significant breakdown of marriage and the family, how do Latter-day Saints who do not have a traditional family structure feel? Chapter 14, describing LDS temple practices, introduced many of the family-centered teachings that this chapter will more fully describe. The discussion of the family will also provide the opportunity to discuss a very distinctive, early LDS practice that was discontinued after the nineteenth century—plural marriage.

Traditional Christian views on family For the most part, traditional Christianity has no doctrine of eternal marriage or eternal families. Many Christians would view these ideas as wishful thinking, a form of imposing our earthly feelings upon God and creating a theology to fit those hopes. They view their interpretation of Jesus’ statement as the final word, “For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven” (Matthew 22:30). Latter-day

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Saints, however, read this statement with an eye to the context of Jesus’ conversation, and believe he was referring to the final state of those who have not exercised faith in Jesus Christ. With that lens, the revelation to Joseph Smith on eternal marriage makes more sense: Wherefore, if a man marry him a wife in the world, and he marry her not by me nor by my word, and he covenant with her so long as he is in the world and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world. Therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven … [and] remain separately and singly, without exaltation, in their saved condition, to all eternity (D&C 132:15–17, emphasis added). Mormons take Paul’s statement as expressing an overarching and guiding principle, “Neither is the man without the woman, neither the woman without the man, in the Lord” (1 Cor. 11:11). Notwithstanding the lack of a theological framework in traditional Christianity to support the idea of eternal marriage, the concept remains dear in the hearts of many Christians and others throughout the world. Several years ago, two scholars writing on the topic of heaven compared this fondness in traditional Christianity with the theologically backed belief taught and believed by Latter-day Saints: Expressions of the eternal nature of love and the hope for heavenly reunion persist in contemporary Christianity. Such sentiments, however, are not situated within a theological structure. Hoping to meet one’s family after death is a wish and not a theological argument. While most Christian clergy would not deny that wish, contemporary theologians are not interested in articulating the motif of meeting again in theological terms. The motifs of the modern heaven—eternal progress, love, and fluidity between earth and the other world—while acknowledged by pastors in their funeral sermons, are not fundamental to contemporary Christianity. Priests and pastors might tell families that they will meet their loved ones in heaven as a means of consolation, but contemporary thought does not support that belief … .

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The major exception to this caveat is the teaching of The Church of Jesus Christ of Latter-day Saints, whose members are frequently referred to as the Mormons. The modern perspective on heaven—emphasizing the nearness and similarity of the other world to our own and arguing for the eternal nature of love, family, progress, and work—finds its greatest proponent in Latter-day Saints’ (LDS) understanding of the afterlife. While most contemporary Christian groups neglect afterlife beliefs, what happens to people after they die is crucial to LDS teachings and rituals. Heavenly theology is the result not of mere speculation, but of revelation given to past and present church leaders … . There has been … no alteration of the LDS understanding of the afterlife since its articulation by Joseph Smith. If anything, the Latter-day Saints in the twentieth century have become even bolder in their assertion of the importance of their heavenly theology … . In the light of what they perceive as a Christian world which has given up belief in heaven, many Latter-day Saints feel even more of a responsibility to define the meaning of death and eternal life.1 These scholars have noted a fundamental difference in the LDS family-centered view of the afterlife. These views, however, do not only affect Mormon expectations of heaven, but permeate all teachings of the LDS Church.

LDS doctrine is family doctrine It is not an exaggeration to say that viewing all LDS teachings through the lens of the family is one of the best ways to understand Latter-day Saints. As one church leader summarized this view: In The Church of Jesus Christ of Latter-day Saints, we have a theology of the family that is based on the Creation, the Fall, and the Atonement. The Creation of the earth provided a place where families could live. God created a man and a woman who were the two essential halves of a family. It was part of Heavenly Father’s plan that Adam and Eve be sealed and form an eternal family.2

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This family-centered doctrine was first hinted at, as mentioned in Chapter 14, in Moroni’s quotation of Malachi to Joseph Smith in 1823, that the day was coming that would “turn the heart of the fathers to the children, and the heart of the children to the fathers” (Malachi 4:6). Over time, Joseph learned more and more about the importance of the “communion of the saints,” and the vital need to connect all the children of God together theologically (through church teachings) and practically (through church practices accomplished by priesthood ordinances). LDS writer Philip Barlow has stated Joseph’s view and prophetic project in this way: The sum of Joseph’s mostly familiar social and theological thrusts are so thorough-going as to comprise reality itself—a broken reality in need of healing … . His prescription for this allencompassing malady was at-/one-/ment: repairing alienation, making the world of human (and divine-human) systems and relationships cohere again.3 Joseph wanted to restore the breach in Christianity created by apostasy. He longed to restore the separation between humans created by death and emotional estrangement. He sought to reconnect the Old and the New Testaments. He wanted to link families back together. All of these desires and efforts created a powerful doctrine or theology regarding the family. The following are distinctive doctrines or practices that demonstrate how understanding that LDS theology is family theology makes those views more understandable.

The Godhead The traditional, Christian view of the Godhead, known as the Trinity, makes the LDS view of three separate Beings appear strange and, to some, almost blasphemous. The Godhead for Latter-day Saints, however, is a family relationship that provides a model for human family relationships. God the Father and his Son are a family that is perfectly unified in goals and purpose. As individuals ponder their unity, so powerful that they are frequently referred to as “one God” (see Book of Mormon, 2 Nephi 31:21;

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Alma 11:44; 3 Nephi 11:27, 36; Mormon 7:7), they will learn why a husband and wife can also be called “one flesh,” and why the family unit is seen as one of the basic units of society by Latter-day Saints. Paul himself connected the “mystery” of unity with God to the “great mystery” of unity in marriage: “We are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church” (Ephesians 5:30–32, emphasis added). For Mormons, the concept of three separate Beings, united as one, provides strength, purpose, and guidance for Christian familial relationships in powerful ways that would be diluted by a Trinitarian lens.

Premortality, Heavenly Parents, and the children of God Latter-day Saints have a unique view of God as a Heavenly Father, believing that all humankind are truly the family of God, that he is the Father of the spirits of all men and women (Numbers 16:22; 27:16; Hebrews 12:9), or, as Paul proclaims it, that we are “the offspring of God” (Acts 17:29). Mormons believe in a Heavenly Mother as well, although she is not a focal point of discussion, prayer, or worship. Thus, the Saints teach that God the Father lives in a family relationship.4 They believe that all mankind existed premortally in the presence of God and were taught by their Father before being sent to earth. For Latter-day Saints, the firstborn spirit child of the Father was Jesus Christ (Jehovah, or God the Son), explaining why Latter-day Saints at times refer to Jesus as their “elder Brother,” and why Jesus would say to Mary that “I ascend unto my Father, and your Father” (John 20:17). Although the Fall of Adam and Eve broke the close family relationship with our Heavenly Father, and it can only be restored through the atonement of Christ, Latter-day Saints view every human being as truly a member of God’s family, a child of God, and thus a brother or sister. These family-centered views have a strong impact on the LDS worldview and how Mormons interact with others, no matter what ethnic, religious, or socioeconomic background.

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The Abrahamic covenant and patriarchal blessings The Old Testament affirms that God made a covenant with Abraham, Isaac, and Jacob, proclaiming that through the descendants or family of Abraham all the world would be blessed (Genesis 13, 15, 17, 28, 32). It fell to Abraham’s family to draw all of the human family together into a true worship of God. The twelve sons of Jacob (also known as Israel) became twelve tribes who would later be scattered throughout the entire world, including a very extensive spreading of the blood of Israel through intermarriage (Deuteronomy 32:8). Descendants of Israel are often drawn to the restored gospel and led to join the Church (see D&C 29:7). According to Joseph Fielding Smith, the tenth president of the Church: The Lord said he would scatter Israel among the Gentile nations, and by doing so he would bless the Gentile nations with the blood of Abraham. Today we are preaching the gospel in the world and we are gathering out, according to the revelations given to Isaiah, Jeremiah, and other prophets, the scattered sheep of the House of Israel. These scattered sheep are coming forth mixed with Gentile blood from their Gentile forefathers. Under all the circumstances it is very possible that the majority, almost without exception, of those who come into the Church in this dispensation have the blood of two or more of the tribes of Israel as well as the blood of the Gentiles.5 Latter-day Saints can receive priesthood blessings, known as patriarchal blessings, that indicate through divine inspiration from what tribe they are descended. These blessings are based on the model of Jacob’s blessing to his descendants in Genesis 49.6 Those who join the Church that are not descended from one of the tribes are “adopted” into a tribe, as indicated by Paul (Romans 9:4). Thus, the LDS Church is uniting the great family of the earth as Abraham or Israel’s family.

Missionary work The previous two points help explain the strong LDS emphasis on missionary work. Latter-day Saints view the world as a family and desire to gather that family together and unite them eternally

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through temple ordinances. As part of Abraham and Israel’s family, they feel an obligation to bless the entire world.

Deification or Theosis Latter-day Saints believe that one of the purposes for life on this earth was to practice a Godly life, best expressed as family life. This includes, where possible and appropriate, marriage, children, and parenting, as God the Father parents all of his children. The family view helps explain a very distinctive LDS belief that men and women can become as Heavenly Father is, become Godlike, meaning Christlike, but forever worshiping the God and Father of all. As Joseph Smith stated it, describing those who inherit celestial glory, “They are gods, even the sons of God” (Doctrine and Covenants 76:58). Connected with the Abrahamic covenant, and through the atonement of Christ, Mormons believe that one of their Heavenly Father’s purposes is to help them become as he is, and share with him in all his qualities, virtues, and attributes. Earthly family life prepares for heavenly family life, a life patterned after that of our Heavenly Father.

An embodied Heavenly Father Since Latter-day Saints view God as their true Father, the Christian witness of a physical resurrection for Christ and for all mankind points to the teaching that the resurrection helps humankind become more like their Savior, who is like their Father, who has a glorious, physical body. Mormons see God the Father as the example of what they can be (and what Jesus Christ is) when they are resurrected. They are committed to Paul’s description of resurrection with a physical, “spiritual body” (1 Corinthians 15:44), which also describes their Father, who is a spiritual (glorified, immortal, not subject to death), physical Being.

The creation For Latter-day Saints, the ability to live together as families was one of the primary purposes of the creation. In fact, the creation story is the world’s first true love story. Adam and Eve were

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created as complementary opposites. In Hebrew, the description of Eve as Adam’s “help meet” is literally “ezer kenegdo,” or “helper as his opposite/mirror image/complementary part” (Genesis 2:18).7 The story symbolically represents Eve as having been cleaved from Adam, leaving him incomplete without her, and her incomplete without him (Genesis 2:21). God then commanded Adam and Eve to cleave back together and become “one flesh” (Genesis 2:24). This marriage before the Fall had introduced death was a union of two eternal beings, and was thus the first eternal marriage, performed by God himself.

The Fall Latter-day Saints have a very unique approach to the Fall. Although they believe that Adam’s Fall introduced far-reaching, pervasive challenges into the world that had to be overcome through Jesus’ atoning sacrifice (2 Nephi 9:6–9), they also believe that the Fall was a necessary step so that all would experience mortality in a world full of challenges and would of necessity be encouraged to rely on Jesus Christ. According to the Book of Mormon, Adam and Eve could not have children while in the Garden of Eden (2 Nephi 2:23). Only after the Fall were they able to truly begin to understand family life, as stated by Eve: “Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient” (Pearl of Great Price, Moses 5:11). In fact, read through the lens of Book of Mormon teachings, the Bible story is set up to teach the importance of marriage. The verses immediately after God commanded Adam and Eve to cleave together show Eve without Adam, being tempted by the serpent (Genesis 2:1–6). For Latter-day Saints, the most important mistake made by Adam and Eve may have been the failure to cleave together, and God’s response in the biblical story shows that this was one of his primary concerns. He immediately sets up a relationship in which Eve is encouraged to rely on and consult with her husband in the future (Genesis 3:16), and Adam is encouraged to demonstrate leadership in the home (Genesis 3:17–19). For Latter-day Saints, the goal is to promote family unity in mortality, with husband and wife acting together as equals.

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The atonement of Jesus Christ As has been seen, one of the purposes of Jesus’ atonement was to repair our relationship with our Father so that we can reenter his presence and live as God does. The atonement of Christ thus provides the means for the establishment of the eternal family unit. None are able, of their own merits, to reenter God’s presence, and thus none are able to live the eternal family life that is so attractive to Latter-day Saints without the sacrifice of Jesus. Additionally, Jesus’ atonement helps us recover from our sins and strengthens us where we are weak in ways that help us form strong, healthy relationships with others that can last for all eternity.

Genealogy and temple service As we have observed before, Latter-day Saints spend extensive time and monetary resources in order to gather all the genealogical records that are not already easily accessible. One small portion of this great work is the electronic indexing of genealogical records located in churches, libraries, and government facilities around the world. Thus far, members of the Church have “indexed” and made freely accessible to the world over one and a quarter billion records. In the first month of 2015 alone, over 17 million records were recorded electronically.8 The goal is to unite the great human family and link or seal them together for all eternity in a family unit. Temple service on behalf of those who have already passed away confirms the LDS perspective that all of humankind are children of God; this insight impacts dramatically the behavior of Latter-day Saints.

Heaven and the degrees of glory hereafter Although all of the heavenly degrees of glory represent salvation from death and sin (D&C 132:17), the eternal life for which Latterday Saints long is found in the Celestial glory. This is the location where families and family life are perpetuated in holiness for all eternity (D&C 131:1–4). The LDS view elevates the dignity of

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marriage. The state of marriage and divorce in the Western world demonstrates that the ability to love and to sacrifice in ways that allow a marriage union to be healthy here, much less hereafter, is anything but automatic.9 Many marriages today struggle to last for months or years, not to mention the millennia envisioned with the concept of eternal marriage. Eternal associations are only possible for those who have learned to exercise full faith in Christ, repent, be healed and forgiven by God, and love others as they love themselves. A message regarding eternal marriage that presented that path as easily available for all, with no effort necessary other than falling in love, would simply not ring true to the sanctifying efforts of those who learn to love their spouses with all their hearts. This is the LDS hope, joy, and sweet anticipation, a truth that lifts, strengthens, and motivates them.

Plural marriage Without question, one of the most challenging practices of the early LDS Church for others to understand is the concept of plural marriage, commonly known as polygamy. The practice of some men having more than one wife was introduced by Joseph Smith as a biblical practice that God had commanded him to “restore” in the last days (D&C 132:32–55). The practice continued under Brigham Young but was discontinued in 1890 when the fourth president of the Church, Wilford Woodruff, announced that the Lord had instructed that the practice be terminated.10 Mormons today do not practice or support plural marriage. Although the practice is found among the Bible’s greatest leaders such as Abraham, Jacob/ Israel, David, and Solomon (meaning that it is the cultural heritage of all Bible-believing people; see Genesis 16:1–11; 29:28; 30:4, 9, 26; Exodus 2:21; Numbers 12:1), early Mormons were strongly conditioned by their society to view it as an abomination. Brigham Young expressed his sentiments when first learning the concept from Joseph Smith: “It was the first time in my life that I had desired the grave, and I could hardly get over it for a long time. And when I saw a funeral, I felt to envy the corpse its situation, and to regret that I was not in the coffin.”11 They dreaded the practice when it was first taught by Joseph but felt the Lord soften their hearts to allow them to humbly participate when asked. Those who participated in

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plural marriage (according to the best evidence, a relatively small minority of males in the Church at the time) did so only at the request or approval of their church leaders and found it to be both challenging and humbling.12 Notwithstanding the challenges, many Mormons believe that the practice allowed women who may not have had the opportunity for gospel-centered marriage and motherhood to enter into marriage with a man who was deeply committed to the Lord and to the Gospel, and who had demonstrated a deep emotional, spiritual, and financial commitment to his role as husband and father. Although they do not support the practice today, Latter-day Saints find Western society’s ready acceptance of unwed sexual intimacy and unwed parenthood (as evidenced by nearly half of children being born outside of marriage)13 as ironic when compared with the abhorrence with which plural marriage is regarded, even though that institution encouraged loyalty, mutual support, and fidelity within marriage. The Book of Mormon teaches the family-centered doctrine of marriage, and that the relationship was designed by God to be experienced by one husband and one wife. It does suggest, however, that there are times when God commands differently in order to “raise up seed” unto him, or, in other words, to give the increased opportunity for parenting under Gospel standards of love and faith (see Jacob 2:30). In many ways, while perhaps not changing the feelings of shock felt when learning of this early practice in the LDS Church, the family-centered nature and purpose of the practice, viewed through the all-pervasive lens of LDS family-centered theology, at least helps it be more understandable. Unless one can appreciate the near-obsession the Prophet Joseph Smith had to unite and seal the whole human family to one another and to God, through the authority of the priesthood, one can never grasp the place and purposes of plural marriage in Mormon history. From this perspective, the divine family perspective, polygamy is a small subset of a much larger and more comprehensive principle.14

Conclusion As has been shown, in so many ways, LDS life means family life. Although Latter-day Saints believe that divorce is at times

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necessary,15 their family focus has helped them withstand the trends of individualism that have led to such high percentages of divorce and the breakdown of the family in the Western world.16 Among Latter-day Saints married in the temple, temple divorce rates are lower than ten percent.17 Marriage and the family are alive and mostly well among Latter-day Saints married in the temple. The list of selected readings below is only a small sampling of books written to help Latter-day Saints become better parents, spouses, and family members. The Church continues to publish frequent support, grounded in scriptural teachings, for parents and family members. Notwithstanding the beauty and stability of this LDS approach, the LDS family focus can provide challenges for those whose life experiences have left them single or without strong family support. The practice of eternal marriage is a heavenly principle. Teaching and practicing it while on earth, with the prevalence of sin, sickness, and death, can create challenges and at times a feeling of isolation for those who are unmarried in the Church. The Church has expended great effort and will of necessity continue to do so, in reaching out to those whose family experiences do not reflect the traditional family unit. Those who are single adults in the Church are deeply valued for all they can contribute to the Gospel, and the ways in which they can lift and support others (and be lifted and supported by others).18 Women are strongly encouraged to acquire as much education as possible and to be prepared to provide for themselves through a career.19 Prophets have taught that those who do not have the opportunity to marry in this life will be provided that opportunity by the Lord in the eternities, as long as they remain faithful to their covenants.20 In short, while Latter-day Saints seek to be sensitive to those who are not now a part of a traditional two-parent family with children, they continue to teach and hold tenaciously to the ideal.

Suggested reading Brinley, Douglas E. Strengthening Your Marriage and Family. Salt Lake City: Bookcraft, 1994. Brinley, Douglas E. and Daniel K. Judd. Eternal Families. Salt Lake City: Deseret Book, 2010.

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Hafen, Bruce C. Covenant Hearts: Marriage and the Joy of Human Love. Salt Lake City: Deseret Book, 2005. Hafen, Bruce C. and Marie K. Hafen. The Belonging Heart: The Atonement and Relationships with God and Family. Salt Lake City: Deseret Book, 1994. Judd, Daniel K. and Douglas E. Brinley. Living a Covenant Marriage. Salt Lake City: Deseret Book, 2009. Top, Brent L. and Michael A. Goodman, eds. By Divine Design: Best Practices for Family Success and Happiness. Salt Lake City: Deseret Book and BYU Religious Studies Center, 2014.

CHAPTER SIXTEEN

The Good Life During his earthly ministry, Jesus regularly taught and modeled balance and a close connection between the outward and inward life of humankind. For some, the behavior-focused prescriptions and proscriptions of the Law of Moses had created a legalistic obedience that killed the spirit, joy, and inner devotion necessary for true worship. Jesus consistently worked to move outward behaviors into the heart, so that they truly reflected inwardly held convictions rather than providing a mask for inner hypocrisy. Rather than reflecting a balance of the outward and the inward self, however, modern society has, to a certain degree, become conditioned to view outward signs of goodness with great suspicion. This is even more the case when those outward behaviors are encouraged by a religious institution. A t-shirt worn at an interreligious event beautifully expressed this current trend. The front of the shirt proclaimed, in bold block letters, that its wearer was “SPIRITUALLY HUNGRY.” On the back of the shirt, in similar lettering, the remainder of the viewpoint was expressed: “INSTITUTIONALLY SUSPICIOUS.” Notwithstanding this modern (at times justified) suspicion of the outward behaviors of humans and of “institutions,” Jesus’ teachings actually demonstrate that outward behaviors, when fully known and understood, can serve as a type of barometer for inner feelings. According to this teaching, “by their fruits ye shall know them” (Matthew 7:20). What are the outer fruits, actions, or behaviors encouraged by The Church of Jesus Christ of Latter-day Saints and regularly practiced by its members? What do those behaviors

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mean for Latter-day Saints, and how do they help promote “the good life,” or “the gospel life” among them? What are the personal implications of recognizable LDS behaviors and the teachings that encourage those behaviors?

“Normative” behaviors in Western society One of the problems with the modern distrust of outward behaviors is that it often leads to a decline in moral behavior and the breakdown of trust within communities. Statistics regarding high rates of divorce,1 unwed parenthood,2 teenage delinquency,3 alcohol abuse,4 and other destructive societal behaviors5 abound. The ten commandments, for centuries the most influential moral code in the Western world, have for many become the ten suggestions.6 A fascinating study reflecting modern moral views in the United States comes from a survey done by People magazine in 1986. The survey, known as the “Sindex,” asked readers to rate how significant they viewed each of the following behaviors on a scale of one to ten.7 The responses were averaged to create a 1986 snapshot or index of views regarding sin, or “sindex.” Following are some of the results. Murder

9.84

Parking in a handicap space

5.53

Rape

9.77

Cheat on income taxes

5.35

Incest

9.68

Cutting in line

4.91

Child abuse

9.59

Unwed parenthood

4.56

Drug Dealing

8.83

Calling in sick when not

4.47

Embezzlement

8.49

Overeating

4.43

Adultery

7.63

Viewing pornography

4.31

Bigotry

7.42

Gossip

4.10

Suicide

7.31

Laziness

4.08

Taking drugs

6.24

Tattling

3.93

Homosexuality

5.78

Living together w/out marriage

3.74

Abortion

5.77

Premarital sex

3.70

The responses appear to reflect how acceptable each behavior is within society. Some may doubt that these views truly represent

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Western society as a whole. Notice, however, that handicapped parking spaces stay relatively free of incorrect usage, and US citizens are known for the most part for maintaining a strong sense of morality about the virtue of not cutting in line, whether in a store or in an automobile. This can be compared with modern surveys regarding unwed parenthood indicating that around half of children are currently born out of wedlock.8 If half of the people who shopped tried to park in handicap parking spaces or tried to cut in line, chaos would ensue. The work of Dr. Kenda Creasy Dean has shed light on typical behaviors among Christian teenagers.9 Dean has adopted the phrase “moralistic therapeutic deism” to describe the beliefs of the average American, teenage Christian in a God who loves you and who wants you to feel good.10 The concept sees God as a vague force for good in the universe, but as having few concrete expectations. This God would never be critical of you or make you feel uncomfortable about engaging in certain behaviors, particularly if those behaviors involved “private” spirituality or were a result of forces outside of your control, such as parenting or cultural environment. This God especially supports behaviors that promote a feeling of selfexpression and personal fulfillment. Although the God of the Bible certainly does love each member of the human family and desires their happiness, this type of Christianity seems far removed from Jesus’ teachings in the Sermon on the Mount, or from Paul’s moral guidelines in his epistles. If Jesus’ maxim, “by their fruits ye shall know them” is to be trusted, then these behaviors reveal a surprisingly low regard for the Jesus of the New Testament, or the Jehovah of the Old. Interestingly, Dean devotes an entire chapter to strong evidence for positive religious behaviors among LDS teenagers, entitled “Mormon Envy: Sociological Tools for Consequential Faith.”11

Distinctive Latter-day Saint behaviors As we address many of the behaviors for which Latter-day Saints are well known, it is important to first acknowledge that these behaviors are obviously not practiced universally. Although many Latter-day Saints may have incorporated these practices effectively into their daily lives, others have not, and all struggle with daily faults, flaws, and imperfections. Even among those who exhibit

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these behaviors consistently, human motivations are tricky things, and these positive behaviors can at times be coupled with arrogance, self-righteousness, or personal ambition. There is much work to be done in the LDS community to continue to strengthen efforts at obedience and holiness, while also strengthening the ability to live those values humbly and without judging others. On the other hand, the existence of failures among the Latter-day Saints does not necessarily mean that LDS teachings have generally failed. Rather, the following studies indicate that the opposite is often the case. An extensive survey of religious behaviors in LDS high school seniors from the United States, when compared with other seniors from the United States, indicated the following:12 Percentage who have ever done the following activity

Boys, Girls, Boys, LDS nationwide nationwide (N=260) (N=7,708) (N=8,310)

Girls, LDS (N=380)

Smoked cigarettes

64%

60%

24%

18%

Used smokeless tobacco

51%

12%

13%

4%

Been drunk

63%

59%

17%

12%

Used marijuana

39%

31%

12%

7%

Been suspended from school

31%

16%

21%

6%

Had sexual relations

77%

66%

10%

16%

Joseph Smith once stated that “A religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation; for … the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things.”13 Sociologists studying religion have put this idea in less “spiritual” terms: Faiths that impose high costs offset them by providing high levels of reward. Hence, when people cease choosing to sacrifice we

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must suspect that they no longer are getting a good deal—or at least that they no longer perceive the exchange as favorable … . When Mother Teresa corrected a reporter who referred to her fellow sisters as social workers, saying “We are not social workers, we do this for Jesus,” she expressed the inner conviction that makes sense of her life’s work.14 Finke and Stark have noted that the religious groups that require the greatest sacrifices (without being so far outside of societal norms that they are considered crazy) often grow at the most rapid rates. With regard to these types of sacrifices among Latter-day Saints, they stated two examples, the LDS practice of tithing on income and tithing on time: Because Mormons are asked to contribute not only ten percent of their income but ten percent of their time to the church they are able to lavish social services upon one another. Using conservative estimates, James T. Duke calculates that the average Mormon congregation (ward) receives 400–600 hours of voluntary labor per week, or the equivalent of ten to fifteen fulltime employees. Thus are the rewards of Mormon membership made tangible.15 Mormons have at times suggested a similar connection between the sacrifices and rewards of their religious beliefs and practices, as demonstrated effectively by the following story: Several years ago two [Mormon] missionaries reported to their branch president that a family they were teaching had suddenly decided against baptism. The father had learned about tithing and canceled all further meetings with the missionaries. A few days later … the [Bishop] persuaded the elders to join him in another visit to the family. “I understand,” he told the father, “that you have decided not to join the Church.” “That is correct,” he answered. “The elders tell me that you are disturbed about tithing.” “Yes,” said the father. “They had not told us about it; and when I learned of it, I said, ‘Now that’s too much to ask. Our

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church has never asked anything like that.’ We think that’s just too much, and we will not join.” “Did they tell you about fast offerings?” he asked. “No,” said the man. “What is that?” “In the Church we fast for two meals each month and give the value of the meals for the help of the poor.” “They did not tell us that,” the man said …. “Did they explain the welfare program to you?” “No,” said that father, “What is that?” “Well, we believe in helping one another. If someone is in need or ill or out of work or in trouble, we are organized to assist, and you would be expected to help.” “Did they also tell you that we have no professional clergy? All of us contribute our time, our talents, our means, and travel—all to help the work. And we’re not paid for it in money.” “They didn’t tell us any of that,” said the father. “Well,” said the branch president, “if you are turned away by a little thing like tithing, it is obvious you’re not ready for this Church. Perhaps you have made the right decision and you should not join.” As they departed, almost as an afterthought, he turned and said, “Have you ever wondered why people will do all of these things willingly? I have never received a bill for tithing. No one has ever called to collect it. But we pay it—and all of the rest— and count it a great privilege.” “If you could discover why, you would be within reach of the pearl of great price … .” A few days later the man appeared at the branch president’s home … . He wanted to schedule the baptism of his family.16 Although, as will be seen below, Latter-day Saints do sacrifice an unusual amount for their faith, most find these behaviors highly rewarding. The remainder of this chapter will be devoted to listing and describing some of the unique LDS behaviors and suggesting the rewards Mormons find in them. Latter-day Saints strive to have their religious beliefs inform and impact all areas of their lives, encouraging them to behaviors of holiness that they believe will bring them the greatest joy.

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Sabbath-day behaviors Mormons attend a three-hour block of meetings on Sundays that include “sacrament meeting” (main worship service), Sunday School (for scripture study), and a meeting with men and women studying the Gospel and discussing their plans for service in the upcoming weeks and months. These meetings allow Latter-day Saints to maintain their connections with each other, the Christian community or body of Christ, and to renew their faith in and devotion to God. Mormons are encouraged to do their best to live the law of the Sabbath. Although Latter-day Saints are encouraged to seek for personal inspiration from God regarding how to keep the Sabbath day holy, when possible they typically refrain from work, shopping, and pastimes considered entertainment. Although in many ways a sacrifice, many Mormons feel that the time away from other concerns helps them be more effective, centered, and joyful during the rest of the week. Many consider the Sabbath to be their favorite day of the week.17

Service within the Church, including accepting “callings” All responsibilities in local congregations are performed by volunteer service (known as “callings”), including the heads of local congregations (Bishops) and the heads of groupings of congregations (Stake Presidents). Other callings include Boy Scout leaders, leaders of the women’s organization (Relief Society Presidents and their counselors in the presidency), nursery leaders and teachers in the children’s organization (Primary), Sunday school teachers for youth and adults, and many more. The goal in Mormon congregations is for every individual to serve in a calling of some kind. The callings typically range anywhere from two to thirty hours per week of voluntary service, and the members never receive monetary compensation; this allows each Latter-day Saint to be involved in directly contributing to their community, providing a sense of deep interconnectedness in Mormon congregations. An independent, anonymous survey on volunteering among Mormons

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found that “active” Mormons (those who are fully participating in the social and worship activities of the congregation) give on average 242 hours of this type of service per year.18 Mormons are also asked to provide the sermons within their weekly main worship services. LDS children begin in their Primary programs to speak publicly to their own age group. When they arrive at the age of twelve, they enter the youth program, are given leadership opportunities in that program, and are asked to speak publicly, along with the adults, to the entire congregation on Sundays. In the LDS congregation in which the two authors live, two teenage youth are the congregation’s principal organists, providing music for Sunday worship. The training in community living, the confidence, and the leadership abilities that these opportunities develop make a significant difference for LDS youth.

Home and visiting teaching All LDS adults (beginning for many at age fourteen) who are able to do so are assigned as a “home teacher” (males) or a “visiting teacher” (females) and are asked to watch over a number of individuals or families in the community. This typically includes visiting them at least once per month and making sure they are taken care of spiritually, emotionally, and financially. Since every Latter-day Saint in a community is (hopefully) visited each month, this allows the Bishop of the congregation to better minister to the needs of the community, knowing what those needs are. It also helps develop a sense of friendship, active care, and interconnectedness. Citizens of the state of Utah in the United States, where there is a high concentration of Mormons, are very familiar, for example, with the consistent offering of meals and aid when someone in the community has a baby, when there is a funeral, or when someone is moving into or out of a home.19

Tithing Mormons are encouraged to pay tithing, or ten percent of their income during the year.20 Two separate surveys found that approximately eighty percent of active Mormons pay a full tithing.21 Mormons never pass around a donation plate in their

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meetings. Rather, they individually place their tithing in an envelope and privately hand it to the Bishop, who then sends it to church headquarters each week. This money is used to fund the educational, building, missionary, and activity programs of the Church. All church buildings, church materials, study materials, utility costs, and costs for local activities are provided from these funds, meaning that Latter-day Saints are not asked to contribute extra money to participate in the “ward” (congregation) activities that may occur each week.

Fast offerings and other “in-community” donations Mormons are asked to devote twenty-four hours each month to a fast from food and drink and to pay a “fast offering,” a monthly contribution for needy Mormons in their congregation, and for those outside of the congregation if the funds allow it. At the minimum, this should equal the cost of the two meals that Mormons skip on each fast Sunday (generally the first Sunday of the month), but members are encouraged to give as generously as their finances will allow.22 These funds stay in the local community and are administered personally by the local Bishop, who ascertains needs. The individual receiving assistance is asked to contribute something to the community in the form of service in return for the assistance received. This, along with regular meetings with the Bishop to ascertain needs and assist the individual to move beyond constant assistance (including the help of the Church’s employment services), allows welfare aid to be given in a personally tailored way, without weakening the will of the one(s) served to work and become self sufficient. When the program is functioning correctly, there is no one within the Bishop’s sphere of responsibility who goes without food, shelter, or the other basic necessities of life. Extra funds not used by the local community are sent to church headquarters to be distributed in locations that may have greater need. Latter-day Saints can also contribute funds to help other Mormons who are not financially able to travel to a temple, or to serve a mission, or to obtain an education. The Perpetual Education Fund, for example, was established in 2001 to help members of the Church in underdeveloped countries have the financial ability to obtain higher education or training. Mormons donate to this

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fund, which provides loans to those seeking education. Those who have received help are expected to repay the low-interest loan after obtaining proper employment, essentially “paying it forward” and allowing others to receive similar assistance. This fund, currently administered in thirty-one countries, is making a significant difference for Latter-day Saints caught in the cycle of poverty.

Christian service, welfare assistance, and humanitarian aid Members of The Church of Jesus Christ of Latter-day Saints are encouraged to be active in their communities both inside and outside of the LDS Church and regularly engage in service projects in the community at large, including the assistance provided by “Mormon Helping Hands” during times of natural disasters.23 Mormons also frequently donate to other worthwhile causes outside of the Church, such as an LDS-run humanitarian fund, the American Red Cross, and other non-LDS programs.24 In 2010, LDS humanitarian efforts contributed service, food, and other materials to those affected by 119 natural disasters in fifty-three different countries, without respect to religious affiliation. Since 2002, aid from the Church has provided clean water to over seven-and-a-half million people throughout the world. Also since 2002, the Church has sent medical professionals to locations where there is insufficient training and equipment in order to train over 193,000 health-care workers. The Church has benefited over half a million people with vision difficulties since 2003. Since 2002, church members have provided wheelchairs to over 415,000 individuals who cannot walk. Church members and humanitarian funds have provided over 59,000 volunteers in thirty-five countries since 2003, saving more than an estimated four million lives. In all, the aid in the past two decades alone reaches into the billions of dollars and billions of service hours, all of this to those not of the LDS faith.

Seminary, institute, daily scripture study, and education Chapter 9 has already discussed the LDS emphasis on education. This includes encouragement for high school teenagers and college-

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aged young adults to attend either seminary (high school) or institute of religion (college) courses. Where there are sufficient LDS populations, high school students are released from school for an hour each school day to attend Church-run “seminaries” (often adjacent to the school). Where LDS populations are lower, LDS youth attend “early-morning seminary,” which meets each school day before school begins. College students are also encouraged to find time in their busy schedules to take “institute” classes that help keep them spiritually oriented and balanced and that support them in their study of the scriptures. Although it could be stated in almost any of these descriptions of LDS behaviors, the LDS family and community are also encouraged to participate in fun, social activities that help them rejoice in the goodness that life has to offer. Sports, the fine arts, parties, relaxing, dining, and various appropriate hobbies are enjoyed by Latter-day Saints, who believe that learning about and taking advantage of the wide variety of experiences the world offers is one of the most satisfying ways in which they can worship God and find delight in his creations.

Fasting As mentioned above, Mormons are encouraged to fast regularly but to do so in moderation and with respect for the health of the body. On “fast Sunday,” the LDS worship meeting is known as a “fast and testimony meeting.” Members come to their worship service fasting and then are given the opportunity to “bear their testimony,” to share at the pulpit with the congregation their deepest spiritual convictions or to relate faith-building experiences. This allows each member of the LDS community a place and time where they have a voice and are heard by their community, knitting the LDS congregation more tightly together.

The Word of Wisdom Mormons are well-known for their health code, called the “Word of Wisdom,” which comes from a revelation given to Joseph Smith in 1833. This health code encourages Latter-day Saints to abstain from alcohol, coffee, tea, tobacco, and other harmful or

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habit-forming drugs and to eat healthy foods in moderation. The effects of these behaviors on Latter-day Saints have been well documented. In a recent study, white Mormon males were found to have a life expectancy of 84.1 years, ten years longer than other white males in the United States, making them the male group with the longest life expectancy in the United States. White Mormon females had a life expectancy of 86.1 years, more than five years longer than other white females in the United States.25

Missionary service Mormon young men regularly serve two-year missions at age eighteen, and young women often serve eighteen-month missions at age nineteen. Older LDS couples are encouraged to serve missions after retirement, providing them with an important purpose during that time of transition. During their time of service, LDS missionaries engage in evangelizing activities as well as service. The living costs of these missions are usually paid for from their own or family funds. During the time of service, missionaries follow a strict schedule beginning at 6:30 am and ending at 10:30 pm. They do not date and only make phone calls home twice each year (Christmas and Mother’s Day). These missions typically come during a time of life that requires missionaries to put educational, athletic, or career pursuits on hold. Although only a small portion of those they contact join the LDS Church, Latter-day Saints hope that the encouragement they provide will lift and bless the communities to which they are called, whether or not their message is fully accepted. In return, many LDS missionaries return home after their service having been introduced to a new culture, having learned a new language, and having learned to love a different people. It is difficult to assess the importance of the cultural broadening and enhanced perspective on life thus received, but the extensive foreign-language abilities of many LDS have allowed them to be useful employees both in business and in international governmental departments. All of this strengthens LDS young adults in their religious faith and religious practices at a critical time of life when many of their age are first leaving home and abandoning the moral compass provided by their parents.26

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Genealogy and temple work As discussed in Chapter 14, Mormons spend significant time and resources doing research in order to identify their ancestors. LDS genealogical libraries are found around the world, and the Church has built a multimillion dollar facility inside a mountain in Utah in order to preserve microfilmed genealogical items. Genealogical efforts by Mormons include an organized volunteer task force working to digitize as many genealogical records as are made public—including government and religious records around the world. These digitized resources are made completely public and accessible.27 As we have noted, Mormons also engage in temple work for themselves and for their deceased ancestors, performing ritual ordinances such as baptisms for the dead to give that opportunity to those who did not receive it in life. Many Mormons volunteer as “temple workers” in order to facilitate these ordinances, serving many hours each week in the temple, typically in addition to their local “calling.” All Mormons are encouraged to attend the temple regularly, representing for many a significant time investment on behalf of those who have already died.

Modesty, chastity, virtue, and kindness Mormons are encouraged to practice decorum or modesty in thought, speech, dress, and behavior. With regard to speech, this includes the expectation to maintain speech at a sufficiently courteous level that profanity, gossip, and inappropriate judgments of others are eliminated. With regard to dress, this includes dressing in ways that show proper respect for the sanctity of the physical body, including a current expectation to dress in one’s best in worship settings, and the expectation in most situations to properly cover the body. Mormons who have received the “endowment” ordinance in LDS temples wear a special underclothing (the “temple garment”) that reminds them of their temple covenants, including the need to be modest, chaste, and kind to others.28 Mormons believe in refraining from any sexual activity outside the bonds of marriage between a man and a woman, including the

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viewing of pornography. They believe that such fidelity allows them healthier and more satisfying physical and emotional connections within marriage. Latter-day Saints are encouraged to be honest in their dealings with others and to treat all they meet as children of God, according them the respect that they would wish for themselves. Mormons must answer questions from their Bishop regarding their faithful adherence to these standards to the best of their ability before being allowed to worship in temples.29

Family life Latter-day Saints believe in the centrality of family life, as discussed in Chapter 15. Mormons are encouraged to not postpone marriage or family solely from monetary considerations, but to begin a family as soon as possible and to have as large a family as appropriate, considering relevant factors such as the physical and emotional health of the parents and of the children.30

Preparedness and self-reliance As part of their efforts to contribute in society rather than be a drain upon the resources of their community, and as a testament to their work ethic, Mormons are encouraged to do their very best to provide for themselves. This includes preparing for future difficulties in appropriate ways. Encouraged behaviors of preparation and self-reliance among Latter-day Saints have included, over the years: planting and maintaining a garden; maintaining, where possible, a full year of food storage to help themselves in time of disaster or economic hardship; reserving a monetary savings for future needs; and providing food and other resources to a “Bishop’s Storehouse” that is available to those who go without food in times of difficulty or natural disaster. Although these behaviors require effort and sacrifice, they also provide a sense of security and the ability to be of help to others in times of need.31

Ordinances LDS ordinances (or sacraments) or ritual behaviors—whether in the home, in the chapel, or in the temple—provide a time of peace

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and centering in which Latter-day Saints can reconnect with God and recenter themselves on what is most important in their lives. The men who hold the priesthood in the Church are given the opportunity to serve others, and the encouragement to live worthy of that sacred trust in ways that help them be more loving and supportive husbands, fathers, and family members. Along with baptism, confirmation, the “sacrament,” temple marriages, and the “endowment,” priesthood holders help provide ordinations to the priesthood, blessings of healing, blessings for comfort and direction, fathers’ blessings to spouse and children, and the dedication of homes to the Lord. One particularly significant priesthood ordinance is known as the “patriarchal blessing.” In each LDS community, a “patriarch” is designated. Each Mormon receives one patriarchal blessing during their lives that communicates to them their identity as part of the House of Israel and that provides specific guidance to them, through revelation from God, throughout their lives. Latterday Saints can witness to the personal nature of these blessings, in which God speaks their name through the patriarch and makes known to them things about themselves and about their future that no one else could have known. These patriarchal blessings, that become for most a type of personal scripture from God, demonstrate the power of ordinances in the lives of Latter-day Saints to connect them with the Lord.

Conclusion Many who read of or observe the LDS behaviors discussed above may feel that it includes an overwhelming amount of sacrifice. To be sure, Latter-day Saints who do not understand these behaviors within the context of Christ’s call to a life of goodness and service, springing from a heart full of love and faith, may themselves occasionally feel overwhelmed by all the opportunities for good. Latter-day Saints have been accused of being a works-centered people, and the list above may seem to support that view. If or when Mormons begin to believe that God requires perfection from them in these behaviors, rather than simply requiring their hearts, then these behaviors can become a chain weighing down their souls, or a checklist of actions required to earn their salvation. This misunderstanding, however—that salvation is earned by a person’s good works—is not reflected in the teachings of the LDS canon of

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scripture. Rather, these outward expressions of an inner covenant are opportunities for faithfulness, which faithfulness always flows from one’s genuine faith in Jesus Christ (Matthew 7:21; Luke 9:23; James 1:22; 2:17–20) and reliance upon His merits, mercy, and grace (Book of Mormon, 2 Nephi 2:8; 31:19; Moroni 6:4). According to the Latter-day Saints, ultimate perfection is indeed required of the children of God (Matthew 5:48), but it is perfection that comes only through Christ (Book of Mormon, Moroni 10:32; D&C 76:69). Turning one’s life over to Christ, for the Latter-day Saint, is a full-bodied, full-minded, full-souled affair, a complete consecration that is fulfilling and joyful. Although these behaviors do require significant sacrifice, they also provide immense benefits to those who engage in them. Latter-day Saints believe they are more than worth the effort and that they allow them to joyfully participate in “the good life,” what the scriptures call the “abundant life” (John 10:10), a life full of interconnectedness, stability, and peace. We will close this section with one additional anecdote regarding the happiness that Mormons feel when engaging in these behaviors, similar to the story recounted above: Once there was a man who dreamed that he was in a great hall where all the religions of the world were gathered. He realized that each religion had much that seemed desirable and worthy. He met a nice couple who represented The Church of Jesus Christ of Latter-day Saints and asked, “What do you require of your members?” “We do not require anything,” they replied. “But the Lord asks that we consecrate all.” The couple went on to explain about church callings, home and visiting teaching, full-time missions, weekly family home evenings, temple work, welfare and humanitarian service, and assignments to teach. “Do you pay your people for all the work they do?” the man asked. “Oh, no,” the couple explained. “They offer their time freely.” “Also,” the couple continued, “every six months our Church members spend a weekend attending or watching 10 hours of general conference.”

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“Ten hours of people giving talks?” the man wondered. “What about your weekly church services? How long are they?” “Three hours, every Sunday!” “Oh, my,” the man said. “Do members of your church actually do what you have said?” “That and more. We haven’t even mentioned family history, youth camps, devotionals, scripture study, leadership training, youth activities, early-morning seminary, maintaining Church buildings, and of course there is the Lord’s law of health, the monthly fast to help the poor, and tithing.” The man said, “Now I’m confused. Why would anyone want to join such a church?” The couple smiled and said, “We thought you would never ask.”32

Suggested readings Chadwick, Bruce, Brent L. Top, and Richard J. McClendon. The Shield of Faith: The Power of Religion in the Lives of LDS Youth and Young Adults. Salt Lake City: Deseret Book and BYU Religious Studies Center, 2010. Dean, Kenda Creasy. Almost Christian: What the Faith of Our Teenagers Is Telling the American Church. New York: Oxford, 2010. Duke, James T., ed. Latter-day Saint Social Life: Social Research on the LDS Church and Its Members. Provo, UT: BYU Religious Studies Center, 1998. Givens, Terryl L. The Latter-day Saint Experience in America. Westport, CN: Greenwood Press, 2004. Givens, Terryl L. People of Paradox: A History of Mormon Culture. New York: Oxford, 2007. Haws, J. B. The Mormon Image in the American Mind: Fifty Years of Public Perception. New York: Oxford, 2013. Judd, Daniel K., ed. Religion, Mental Health, and the Latter-day Saints. Provo, UT: BYU Religious Studies Center, 1999. King, Arthur Henry. Arm the Children: Faith’s Response to a Violent World. Ed. Daryl Hague. Provo, UT: BYU Studies, 1998. Mansfield, Ty, comp. Voices of Hope: Latter-day Saint Perspectives on Same-Gender Attraction-An Anthology of Gospel Teachings and Personal Essays. Salt Lake City: Deseret Book, 2011.

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Newell, Lloyd D., Terrance Olson, Emily M. Reynolds, and Richard N. Williams, eds. Virtue and the Abundant Life. Salt Lake City: Deseret Book, 2012. Stark, Rodney. The Rise of Mormonism. Ed. Reid L. Neilson. New York: Columbia University Press, 2005.

CHAPTER SEVENTEEN

Latter-day Saint Spirituality Latter-day Saints are perhaps best known for their appearance and lifestyle, but it is impossible to understand Mormons without seeking to comprehend their inner, spiritual life. The quest for the abundant life, for Latter-day Saints, means the quest for a life that is consistently connected to God and to each other. Although it would be a mistake to fully describe Latter-day Saints as mystics, their constant quest to know God and to be in tune with God’s Spirit has a mystical quality to it. One of the concepts emphasized by the Book of Mormon is mankind’s ability to stand face to face before God, and many LDS ordinances (or sacraments) point in that direction. This is the spiritual life, the inner life, and the life of the prophet and poet. This is the goal of the LDS religious experience.

John Wesley Latter-day Saints are deeply interested in “doing” that leads to “becoming.” They are constantly reminded to read and study their scriptures, to “go to church,” to pray, to attend the temple, and to offer service to others in order to become a more Christlike individual. This outer practice, however, is designed to emphasize and support an inner spirituality or inner connection with God. Understanding John Wesley’s journey toward his Methodist teachings provides a helpful foundation for understanding a portion of LDS approaches to spirituality. Not surprisingly, during Joseph Smith’s initial search for which Church to join, he was most attracted by the teachings

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of Methodism, as provided by John Wesley.1 Just a brief statement about early Methodism may help the reader to understand why Joseph Smith was so fascinated with this movement. While a college student at Oxford, John Wesley and his brother Charles formed a group that practiced a strict “method” of religion. The group met each day for three hours of prayer and scripture study. They spent a few minutes of each waking hour in prayer, prayed for a specific virtue each day, took communion each week, and fasted every Wednesday and Friday until 3:00 p.m. They also visited and taught prisoners in jail and tried to care for the sick. Wesley strictly developed this “method” of spirituality, never abandoned it, and believed that it expressed true spirituality. Notwithstanding the power of these outer practices to impact the inner life, he was still startled when he met a group of Moravian Christians to find a power in their simple, inner expressions of faith and communion with God. In 1738, he “felt his heart strangely warmed,” in what he would later describe as true conversion while hearing a reading of Martin Luther’s preface to the Epistle to the Romans. From this point on, he did not exclude the rigorous method of holiness he had previously taught, but he began to speak more and more often of salvation by faith in Christ.

Latter-day Saints and “sacramental living” The teachings of Joseph Smith and of Latter-day Saints today in many ways reflect this connection of the outer and the inner life in a way that may best be described as “sacramental living.” For Latter-day Saints, prayer, scripture study, and temple service are holy “sacraments,” less-formal religious behaviors that mirror the more-formal liturgical acts typically called sacraments, and known as “ordinances” by Latter-day Saints. This approach to a regular human life practiced in holiness before God is a Christian reflection of the Holiness Code of the Old Testament (see Leviticus 1–27), in which God sought to bring what could be ordinary, daily, human behaviors such as eating, working, and sexuality—behaviors which could even become mere animalistic actions with the removal of common human decency—into the realm of the sacred and the divine. Mormon Apostle Jeffrey R. Holland, in an address titled, “Of Souls, Symbols, and Sacraments,” discussed the LDS view of

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sacramental living as pervading all aspects of our lives.2 How we use our bodies becomes an act of devotion or worship that can unite us with God. Since Latter-day Saints believe in the importance of the eternal connection of spirit and body, called by them the “soul,” the union of the physical and spiritual, or the outer and the inner life, takes on even greater significance. The promise at the end of the Book of Mormon encourages all people to carefully read the scriptures, then to ponder on God’s goodness, and then to go to God in prayer in order to learn the truth from God. “And if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things” (Moroni 10:4–5). The goal of the outer practice of scripture study and prayer is communion with God. Every Latter-day Saint is taught from their earliest years to seek the type of conversion experience we described above, although they are cautioned that God will speak to each of them in a way that is perfectly suited for them, and not to overly rely on how those experiences are described by others. Most prospective Latter-day Saints are encouraged not to join the Church unless they have something of this type of inner, spiritual, confirming experience, teaching them that God lives, that Christ is the Savior of the world, that the fullness of the Gospel of Jesus Christ has been restored, and that God continues to work in power on the earth today. A spiritual knowledge of truth, then, leads to another outer behavior, the sacrament or ordinance of baptism, which has two parts: the baptism of water and the baptism of the Spirit (see John 3:5). This ordinance begins with the physical act of being submerged in and then raised from the water as a symbol of Christ’s death and resurrection, and as a symbol of the death and renewal of fallen humanity (Romans 6:3–9). The second facet of baptism is the bestowal of the Gift of the Holy Ghost by the laying on of hands, in which recipients are invited to “Receive the Holy Ghost.” This, then, encourages an inner experience with God and the Godhead. Communion (called “the sacrament” by Mormons) and temple ordinances function in similar ways, as participants are invited to ponder, pray, and engage in a rite of worship and then symbolically enter into God’s presence. As Latter-day Saints partake of the sacrament, they are symbolically united with God. As they engage in

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the temple endowment, they end by sitting in the “Celestial Room” (representing life in the highest heaven), often engaged in personal prayer regarding their deepest feelings of worship and of need. The Book of Mormon repeatedly encourages readers to believe that they can come to experience God face to face. As a later revelation to Joseph Smith eloquently states it: Draw near unto me and I will draw near unto you; seek me diligently and ye shall find me; ask, and ye shall receive; knock, and it shall be opened unto you … . My voice is Spirit; my Spirit is truth; truth abideth and hath no end; and if it be in you it shall abound. And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things. Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will. (D&C 88:63–69) These are concepts reminiscent of the great mystical teachings of medieval times. For Latter-day Saints, true religion is not found simply in the recitation of facts about God, the discussion of theological niceties, or even the repetition of religious duties that are checked off and thereby dispensed with. Religion is to be found in the union of faith and behavior that leads to an encounter with the divine. It is experiential, participatory. James stated a portion of this divine equation: “Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27). Joseph Smith described the vital place of the intimate experience of the divine: “Reading the experience of others, or the revelation given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of these things can only be obtained by experience … . Could you gaze into heaven five minutes, you would know more than you would by reading all that ever was written on the subject.”3 For Latter-day Saints, this is the spiritual life described by Paul: “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ’s have crucified the flesh with the

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affections and lusts. If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:22–26). According to Paul, then, the spiritual combines the outer and the inner in a way that transcends all law. Although Latter-day Saints are generally viewed as a law-abiding people, they hold dearly to this same belief and bristle with a sense of injustice when they are described as “rule-bound” or “worksfocused.” This may describe their outer appearance in some ways, but it does not begin to approach their inner life of devotion and worship.

Gifts of the Spirit Beginning with the turn of the twentieth century and continuing unhindered to this day, the Pentecostal movement has reemphasized the importance of the experience of spiritual gifts in the Christian life. These spiritual gifts have been celebrated by Latter-day Saints from the beginning of the LDS movement in 1830. Since the Book of Mormon states that these gifts come to all by the Spirit of God or Spirit of Christ (understood as the Spirit or Light of Christ that is shed forth upon all mankind, John 1:9), Mormons are not surprised to find these gifts expressed by those of varying religious beliefs. They believe that these gifts are an expression of God’s mercy through faith in him. As the Book of Mormon prophet Moroni states it: I would exhort you that ye deny not the power of God; for he worketh by power, according to the faith of the children of men, the same today and tomorrow, and forever. And again, I exhort you, my brethren, that ye deny not the gifts of God, for they are many; and they come from the same God … and they are given by the manifestations of the Spirit of God unto men, to profit them … .  And all these gifts come by the Spirit of Christ; and they come unto every man severally, according as he will … . And I would exhort you, my beloved brethren, that ye remember … that all these gifts of which I have spoken, which are spiritual, never will be done away, even as long as the world shall stand, only according to the unbelief of the children of men. (Moroni 10:8–10, 17–20)

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Latter-day Saints exercise their faith in their ability to receive these gifts from God, according to God’s will (according to his timing and his purposes), and actively seek to be worthy of their expression in their lives. Moroni’s words, along with a revelation given during Joseph Smith’s day, describe these gifts—as do the writings of Paul—as including the gift of tongues (or languages), the interpretation of tongues, healing, knowledge, faith, hope, and charity (Moroni 10:7–19; D&C 46:10–30; 1 Corinthians 12:3–31). Early on in the history of the LDS Church, as well as today, Mormons witnessed the speaking of tongues, particularly in connection with preaching the Gospel in foreign lands.4 They regularly offer blessings of healing through priesthood authority and power, by the laying on of hands and anointing with oil, and by the faith of all who are involved.5 Countless Latter-day Saints can witness that God’s power has been poured out in their lives through these blessings, providing comfort, knowledge, peace, and physical healing in miraculous ways. Latter-day Saints believe in using all the gifts God has provided to the earth, including medicine, properly trained physicians, psychology, and anything else designed to help, bless, and lift, but none of these are considered equal to the power of that God who gave them life. For the Latter-day Saints, the gifts of the Spirit are active and alive as part of a daily expression of their faith and worship.6

Conclusion The emphasis for Latter-day Saints is to exercise faith in the grace of God in a combination of (1) knowing and feeling, (2) doing, with the end goal of (3) becoming something new, of being transformed into a new creature in Christ.7 Although we have numbered this process, in reality the various aspects of conversion are intertwined and all influence each other. No one of them of necessity comes first, and all are influenced and made possible by the grace of God. As Jesus described it, those born of the spirit are like the wind, with a deep and inherent power that is evident to others, although they cannot explain where it comes from or why it is there (John 3:8). According to one LDS prophet, David O. McKay (the Church’s ninth president, 1951–70), this spirituality is the “consciousness of

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victory over self and of communion with the Infinite.”8 For Latterday Saints, the spiritual life of the true Christian has the power to lift each individual with whom they interact, and, by that means, to improve the entire world.

Suggested readings Holland, Jeffrey R. Trusting Jesus. Salt Lake City: Deseret Book, 2003. Holland, Jeffrey R. Broken Things to Mend. Salt Lake City: Deseret Book, 2008. Madsen, Truman G. The Highest In Us. Salt Lake City: Bookcraft, 1978. Madsen, Truman G. The Radiant Life. Salt Lake City: Bookcraft, 1994. Maxwell, Neal A. Meek and Lowly. Salt Lake City: Deseret Book, 1987. Millet, Robert L. More Holiness Give Me. Salt Lake City: Deseret Book, 2001. Millet, Robert L. Coming to Know Christ. Salt Lake City: Deseret Book, 2012. Monson, Thomas S. Pathways to Perfection. Salt Lake City: Deseret Book, 1973. Oaks, Dallin H. Pure in Heart. Salt Lake City: Bookcraft, 1988. Packer, Boyd K. Let Not Your Heart Be Troubled. Salt Lake City: Bookcraft, 1991. Thomas, M. Catherine. Spiritual Lightning. Salt Lake City: Bookcraft, 1996. Thomas, M. Catherine. Light in the Wilderness: Explorations in the Spiritual Life. Provo, UT: Amalphi, 2008. Wilcox, Brad. The Continuous Conversion. Salt Lake City: Deseret Book, 2013.

CHAPTER EIGHTEEN

Becoming Like God Members of The Church of Jesus Christ of Latter-day Saints believe that God the Father and His Son Jesus Christ are glorified, exalted, perfected personages. They yearn to forgive sins and purify hearts and delight to honor those who serve them in righteousness and in truth. That is, they are not possessive of their powers, hesitant about dispensing spiritual gifts, or reticent about sharing their divine attributes. In the words of the famous Christian writer, Max Lucado, “God loves you just the way you are, but he refuses to leave you that way. He wants you to be just like Jesus.”1 The late Dallas Willard, a Christian philosopher at the University of Southern California, likewise noted that “Jesus offers himself as God’s doorway into the life that is truly life. Confidence in him leads us today, as in other times, to become his apprentices in eternal living.”2 Joseph Smith taught that all those who keep God’s commandments “shall grow up from grace to grace, and become heirs of the heavenly kingdom, and joint heirs with Jesus Christ; possessing the same mind, being transformed into the same image or likeness.”3 New Testament scholar N. T. Wright has written of “two golden rules at the heart of spirituality.” First of all, “You become like what you worship. When you gaze in awe, admiration, and wonder at something or someone, you begin to take on something of the character of the object of your worship.” The second golden rule is as follows: “Because you were made in God’s image, worship makes you more truly human. When you gaze in love and gratitude at the God in whose image you were made, you do indeed grow. You discover more of what it means to be fully alive.”4

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“It is becoming less necessary in the English-speaking world to apologize for the doctrine of deification.” This is the opening line of the Preface in an important book by Norman Russell entitled The Doctrine of Deification in the Greek Patristic Tradition, published in 2004 by Oxford University Press. Russell continues: “At one time it was regarded as highly esoteric, if it was admitted to be Christian at all. But since the appearance in 1957 of the English version of Lossky’s brilliant book on the Eastern Church’s mystical theology, steady progress in the translation of modern Greek theologians … have brought the importance of deification (or theosis) in Orthodox soteriology to the attention of a wide readership. In recent years a succession of works on deification in individual Fathers from Irenaeus to Maximus the Confessor has confirmed the patristic basis of the doctrine. Since the 1950s several studies have shown how deification, in a more muted way, is also at home in the Western tradition.”5

Basis for the belief Most men and women within the Judeo-Christian umbrella believe that all men and women are made in the image and likeness of God (Genesis 1:27; Moses 2:27), and so Latter-day Saints feel it is neither audacity nor heresy for the children of God to aspire to be like God. Consider the implications of the following scriptural passages: Be ye therefore perfect, even as your Father which is in heaven is perfect (Matthew 5:48, emphasis added). For as many as are led by the Spirit of God, they are the [children] of God. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs: heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together (Romans 8:14–17, emphasis added). Where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass [mirror] the glory of the Lord,

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are changed into the same image [of Christ] from glory to glory, even as by the Spirit of the Lord (2 Corinthians 3:17–18). Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these we might be partakers of the divine nature, having escaped the corruption that is in the world through lust (2 Peter 1:2–4, emphasis added). Behold, what manner of love the Father hath bestowed upon us, that we should be called the [children] of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the [children] of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is (1 John 3:1–2, emphasis added). Christian theologian Veli-Matti Karkkainen at Fuller Theological Seminary has described this doctrine as “the most profound question of human life, namely, what is the way back to God, to live with God, to live in God and share in the divine? Christian theology from the beginning has offered an answer to the world and its followers in the form of the doctrine of deification and/or union with God.”6 Note the following from early Christian leaders.7 Irenaeus (ca. AD 130–200): “Do we cast blame on [God] because we were not made gods from the beginning, but were at first created merely as men, and then later as gods?” Also: “But man receives progression and increase towards God. For as God is always the same, so also man, when found in God, shall always progress toward God.” Clement of Alexandria (ca. AD 150–215): “If one knows himself, he will know God and knowing God will become like God.” Athanasius, bishop of Alexandria (ca. AD 296–373): “The word was made flesh in order that we might be enabled to be made gods … . Just as the Lord, putting on the body, became a man, so also we men are both deified through his flesh, and henceforth inherit everlasting life.”

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Augustine of Hippo (ca. AD 354–430): “But he himself that justifies also deifies, for by justifying he makes sons of God. ‘For he has given them power to become the sons of God’ (John 1:12). If then we have been made sons of God, we have also been made gods.”

Modern adherents Further, theosis or deification has remained a significant doctrine within Eastern Orthodoxy. Archimandrite Christoforos Stavripoulos observed: “There is hardly a person alive who has not asked himself, ‘Why do we live upon this earth?’ In the last analysis there is only one answer. We live on earth in order to live in heaven, in order to be ‘divinized’, in order to become one with God. This is the end and the fulfillment of our earthly destiny.” And then, after quoting Psalms 82:6 and John 10:34 [“Ye are gods, sons of the Most High—all of you”], he says: Do you hear that voice? Do you understand the meaning of this calling? Do we accept that we should in fact be on a journey, a road which leads to Theosis? As human beings we each have this one, unique calling, to achieve Theosis. In other words, we are each destined to become a god, to be like God Himself, to be united with Him … . This is the purpose of your life; that you be a participant, a sharer in the nature of God and in the life of Christ, a communicant of divine grace and energy—to become just like God, a true god.8 In short, “Man’s growth to full stature coincides for Paul with his Christification.”9 This is no “external imitation or a simple ethical improvement but a real Christification.”10 For that matter, no less a Christian than the beloved C. S. Lewis found himself fascinated by and drawn to the idea that men and women could become like God. In other words, the idea of the ultimate deification of man has not been completely lost from everyday Christian thinking in our own time. “The Son of God became a man,” C. S. Lewis pointed out, “to enable men to become sons of God.”11 Further, Lewis explained:

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God said (in the Bible) that we were “gods” and He is going to make good his words. If we let Him—for we can prevent Him, if we choose—He will make the feeblest and filthiest of us into a god or goddess, dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright stainless mirror which reflects back to God perfectly (though, of course, on a smaller scale) His own boundless power and delight and goodness. The process will be long and in parts very painful; but that is what we are in for. Nothing less. He meant what He said.12 Lewis wrote elsewhere: It may be possible for each to think too much of his own potential glory hereafter; it is hardly possible for him to think too often or too deeply about that of his neighbour … . It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you can talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship … . There are no ordinary people.13 From A Grief Observed: Sometimes, Lord, one is tempted to say that if you wanted us to behave like the lilies of the field you might have given us an organization more like theirs. But that, I suppose, is just your grand experiment. Or no; not an experiment, for you have no need to find things out. Rather your grand enterprise. To make an organism which is also a spirit; to make that terrible oxymoron, a “spiritual animal.” To take a poor primate, a beast with nerveendings all over it, a creature with a stomach that wants to be filled, a breeding animal that wants its mate, and say, “Now get on with it. Become a god.”14 Twenty-first century readers honestly do not know what Lewis meant fully (and certainly what he understood or intended) by these statements. The doctrine of the deification of man did not originate with Lewis, nor with the Latter-day Saints; it is to be found throughout Christian history and within Orthodox Christian theology today. Whether Lewis would have agreed fully with the

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teachings of early Christian leaders on deification—or, for that matter, with what the Latter-day Saints teach—we cannot tell.

The Mormon perspective It appears that the introduction of the doctrine of deification to Joseph Smith came in the Vision of the Glories on February 16, 1832, which we mentioned briefly in Chapter 12. Those who attain unto the celestial or highest heaven are described as people who: overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true. They are they who are the church of the Firstborn. They are they into whose hands the Father has given all things—they are they who are priests and kings, who have received of his fullness and of his glory; … wherefore, as it is written [presumably in Psalms 82:6 and John 10:34], they are gods, even the sons [and daughters] of God (D&C 76:53–58, emphasis added). Between the time of the Vision of the Glories in 1832 and the bold and rather controversial King Follett Sermon on April 7, 1844, Joseph Smith and the early leaders took part in a training program known as the School of the Elders. In the Winter of 1834–35 in Kirtland, Ohio, Joseph and his associates in the church leadership delivered what became known as the Lectures on Faith. Lecture 5 contains not only a deep and profoundly significant discussion of the Godhead, but also a specific reference to men and women becoming like God through being graced and endowed with the power and might and glory and mind of Deity. Note paragraph 3: As [Jesus Christ] the Son partakes of the fullness of the Father through the Spirit, so the saints are, by the same Spirit, to be partakers of the same fullness, to enjoy the same glory; for as the Father and the Son are one, so, in like manner, the saints are to be one in them. Through the love of the Father, the mediation of Jesus Christ, and the gift of the Holy Spirit, they are to be heirs of God, and joint heirs with Jesus Christ.

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“Man is made an agent to himself before his God,” Joseph’s successor Brigham Young declared: He is organized for the express purpose that he may become like his Master. You recollect one of the Apostle’s sayings, that when we see Him, we shall be like him [1 John 3:1–2]; and again, “We shall become gods, even the sons of God.” [D&C 76:88] … We are created, we are born, for the express purpose of growing up from the low state of manhood, to become gods, like unto our Father in heaven.15 At the same time, Mormons affirm that the God they worship is God. There is no knowledge of which He is ignorant and no power He does not possess. Scriptural passages that speak of him being the same yesterday, today, and forever clearly have reference to His divine attributes—His love, justice, constancy, and willingness to bless His children. Eternal life consists in being with God; in addition, it entails being like God. “People who live long lives together,” Max Lucado observed, “eventually begin to sound alike, to talk alike, even to think alike. As we walk with God, we take on his thoughts, his principles, his attitudes. We take on his heart.”16 That is, we begin to be more and more like God. In short, God is in every way a divine Being. He possesses in perfection every godly attribute. There is no truth He does not know and no power He does not possess. He is omnipotent, omniscient, and, by the power of His Holy Spirit, omnipresent. For the Latter-day Saints, God is infinite and eternal. God has the power and the desire to extend His grace, including the gifts, fruit, and blessings of the Spirit to His children, and He does not hesitate to do so. The scriptures do not speak of a barrier beyond which men and women may progress spiritually. Followers of Christ are not told by the writers and speakers in scripture that they can progress and grow and mature and develop “thus far and no more.” Eternal life, exaltation, and salvation all are equivalent terms. In the words of modern Mormon apostle Bruce R. McConkie, “To be saved, to gain exaltation, to inherit eternal life, all mean to be one with God, to live as he lives, to think as he thinks, to act as he acts, to possess the same glory.”17 To gain eternal life or exaltation is to gain godhood.

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Reaction and response Many Christians find the LDS concept of deification to be problematic at best and perverse at worst. While they do not seem to be too put off by the Eastern Orthodox teachings on the matter, when it comes to the Latter-day Saints, it is a different story. Why? Because of the LDS belief that God is not the “Wholly Other” or the distant Deity but rather our literal Father in heaven. The belief that finite human beings may relate to and come to be like an infinite and eternal Being borders on blasphemy, they contend, for it shortens the otherwise infinite chasm between Creator and creation. Yes, as authors, we would have to agree that one of Joseph Smith’s most significant efforts was to make the Father of the universe more accessible to His family members within that universe, to retrieve the unreachable, unknowable, timeless, and impassible Deity that had been pushed to the grand beyond by traditional Christians. As Richard Mouw of Fuller Seminary observed, While Joseph and Mary Baker Eddy espoused very different— indeed opposing—metaphysical systems, with Joseph arguing for a thorough-going physicalism and the founder of Christian Science insisting on a thorough-going mentalism—they each were motivated by a desire to reduce the distance between God and human beings  …  . These two reduce-the-distance theologies emerged in an environment shaped significantly by the high Calvinsim of New England Puritanism. I think it can be plausibly argued that New England theology, while rightly, from an orthodox Christian perspective, stressing the legitimate metaphysical distance between God and his human creatures, nonetheless at the same time fostered an unhealthy spiritual distance between the Calvinist deity and his human subjects.18 It is not uncommon to hear the Mormon doctrine of Deity described as a belief in a “finite God.” In point of fact, such a notion is at odds with LDS scripture. From the Doctrine and Covenants, for example, we learn that Latter-day Saints worship “a God in heaven, who is infinite and eternal, from everlasting to everlasting, the same unchangeable God, the framer of heaven and earth, and all things which are in them” (D&C 20:17). Our Father in heaven

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is indeed omnipotent, omniscient, and, by the power of His Holy Spirit, omnipresent. He is a gloried, exalted, resurrected being, “the only supreme governor and independent being in whom all fullness and perfection dwell; … in Him every good gift and every good principle dwell; He is the Father of lights; in Him the principle of faith dwells independently, and He is the object in whom the faith of all other rational and accountable beings center for life and salvation.”19 The Almighty sits enthroned, “with glory, honor, power, majesty, might, dominion, truth, justice, judgment, mercy, and an infinity of fullness” (D&C 109:77). He is not a student, an apprentice, or a novice. As mentioned in chapter 5, a man not of the LDS faith, heard Joseph Smith preach in Washington, D.C. In a letter to his wife, he explained that Joseph taught: “I believe that there is a God, possessing all the attributes ascribed to Him by all Christians of all denominations; that He reigns over all things in heaven and on earth, and that all are subject to his power.” Davis also reported that he heard the Mormon prophet say: “I believe that God is eternal. That He had no beginning, and can have no end. Eternity means that which is without beginning or end.”20 Subsequent or even current church leaders have spoken very little concerning which of God’s attributes are communicable and which are incommunicable—that is, which qualities may be acquired by mortal men and women here and hereafter, and which reside and remain with the Almighty. Not long ago one of the authors was with a senior church leader in a meeting with about twenty prominent pastors in the area. The leader of the Church made a few remarks and then opened the meeting for questions. The spirit there was amiable and respectful, and the questions were fair and information-seeking in nature. One of the questions was: “Is it true that you folks believe that you will one day be like God, create worlds, preside over those worlds, travel and govern throughout the cosmos, etc.?” The church leader smiled and said in essence: “Well, I don’t know anything about that planetary stuff. What I do know for sure, and the scriptures confirm this, is that through the Atonement of Jesus Christ and the sanctifying power of the Spirit, we may develop and mature in Christlike attributes, the divine nature, until we are prepared and comfortable to dwell in the presence of God and Christ, together with our families, forever. To me that is eternal life or godhood.”

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While Mormons believe that becoming like God is entailed in eternal life (D&C 132:19–20), there seems to be no evidence that men and women will ever, worlds without end, unseat or oust God the Eternal Father or his Only Begotten Son, Jesus Christ; those holy Beings are and forever will be the Gods people worship. We are unaware of any authoritative statement in LDS literature that suggests that men and women will ever worship any being other than the ones within the Godhead. Parley P. Pratt, a contemporary and close associate of Joseph Smith, wrote one of the first theological treatises within Mormonism, Key to the Science of Theology. In describing those who are glorified and attain eternal life, Parley stated: “The difference between Jesus Christ and another immortal and celestial man is this—the man is subordinate to Jesus Christ, does nothing in and of himself, but does all things in the name of Christ, and by his authority, being of the same mind, and ascribing all the glory to him and his Father.”21 We believe in “one God” in the sense that we love and serve one Godhead, one divine presidency, each of whom possesses all of the attributes of Godhood (Alma 11:44; D&C 20:28). Informed followers of Joseph Smith today readily acknowledge that the chasm between a fallen, mortal being and an immortal, resurrected, and glorified Being is immense (see D&C 20:17; 109:77). Many critics of Mormonism have been eager to question the couplet of Lorenzo Snow, the fifth president of the Church: As man is, God once was. As God is, man may become.22 Mormons confess that they know little or nothing about God’s life before He was God. As to the second issue raised within Snow’s words, we ask: What if this couplet read differently? As man is, Christ once was. As Christ is, man may become. Beloved Christian churchman and writer John Stott explained: I want to share with you where my mind has come to rest as I approach the end of my pilgrimage on earth and it is—God wants his people to become like Christ. Christlikeness is the will

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of God for the people of God … . In other words, if we claim to be a Christian … . God’s way to make us like Christ is to fill us with his Spirit.23 Jordan Vajda, formerly a Roman Catholic and now a Mormon, has noted that: What was meant to be a term of ridicule has turned out to be a term of approbation, for the witness of the Greek Fathers of the Church … is that they also believed salvation meant “becoming a god.” It seems that if one’s soteriology cannot accommodate a doctrine of human divinization, then it has at least implicitly, if not explicitly, rejected the heritage of the early Christian church and departed from the faith of first-millennium Christianity. However, if that is the case, those who would espouse such a soteriology also believe, in fact, that Christianity, from about the second century on, has apostatized and “gotten it wrong” on this core issue of human salvation.24

Is it so strange? LDS apostle Hyrum Mack Smith and his colleague Janne M. Sjodahl offered the following commentary on this whole idea: What a wonderful revelation this is when compared with the narrow ideas held in the world! Children of kings are princes and princesses, associating on terms of equality with their royal parents, and having a good chance of becoming kings and queens themselves. But when we say that the privilege of God’s children is to associate with Him in the eternal mansions, and that they may become gods, then the world does not understand us, and many deem us guilty of blasphemy. They seem to think that they honor God by supposing that His children are infinitely inferior to Him. What kind of father is He, then, that He should feel it an honor to be the progenitor of an inferior offspring? Is there a king on earth that would feel honored by having degenerates and beggars for children? Do not fathers and mothers rejoice in the progress of their children? Is it not their ambition to educate

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and train their loved ones, until these shall reach the highest possible degree of intelligence and efficiency? Surely, we can do no greater honor to God, our Father, than to admit the divine possibilities which He has planted in His offspring, and which will be developed under His tuition in this life and hereafter, until His children are perfect as He is perfect.25 As we pointed out in Chapter 6, Latter-day Saints do not believe mortals can work themselves into glory or godhood and can gain eternal life through human effort alone. One does not become more and more Christlike through sheer grit and will power. Central to any and all spiritual progress is the Atonement of Jesus Christ, and it is only by and through his righteousness that people may be declared righteous. It is only by the power of his precious blood that people may be cleansed and sanctified from the taint and tyranny of sin. And, it is only by and through the power of his everlasting life that the children of God receive life—energy, strength, vitality, renewal, enabling power—to accomplish what they could never accomplish on their own. Just how strange, then, is the LDS doctrine of deification? How unscriptural is it? It is fascinating to read two statements made by Martin Luther. The first, written in his Christmas sermon of 1514, affirms: “Just as the word of God becomes flesh [Jesus becomes man], so it is certainly also necessary that the flesh become word [that man become like Christ]. For the word becomes flesh precisely so that the flesh may become word. In other words: God becomes man so that man may become God. Thus, power becomes powerless so that weakness may become powerful.”26 In 1519, Luther wrote: “For it is true that a man helped by grace is more than a man; indeed, the grace of God gives him the form of God and deifies him, so that even the Scriptures call him ‘God’ and ‘God’s son.’”27

Conclusion Whether the LDS doctrines of exaltation and deification are the same as that which was delivered by the church Fathers, by Eastern Orthodox thinkers of the past and present, or with modern Christians, is absolutely immaterial. Joseph Smith did not organize The Church of Jesus Christ of Latter-day Saints by drawing upon

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ideas that consisted of “doctrinal debris left over from another age.”28 Nor did the Mormon leader become a prophetic packrat and collect practices and beliefs of his day in order to gain legitimization. Nor do modern Mormons: while they have great desires to be better understood and to build lasting friendships with men and women of good will everywhere, they do not seek nor require a theological imprimatur from Catholic, Orthodox, or Protestant Christians. The doctrine of deification, divinization, theosis has been around for a long, long time, and it should require more than a tiny bit of cognitive and spiritual dissonance to dismiss or ignore it outright. “The whole design of the gospel,” President Gordon B. Hinckley, 13th President of the Church declared: is to lead us onward and upward to greater achievement, even, eventually, to godhood. This great possibility was enunciated by the Prophet Joseph Smith in the King Follett sermon and emphasized by President Lorenzo Snow … . Our enemies have criticized us for believing in this. Our reply is that this lofty concept in no way diminishes God the Eternal Father. He is the Almighty. He is the Creator and Governor of the universe. He is the greatest of all and will always be so. But just as any earthly father wishes for his sons and daughters every success in life, so I believe our Father in Heaven wishes for his children that they might approach him in stature and stand beside him resplendent in godly strength and wisdom.29 We might well ask: Does God want His children to be like Him? Or is this something that is repulsive to Him? Is it something that is inappropriate? Does or does not God possess the power to recreate men and women in his own image? What parts of the “divine nature” or “being like Him” are out of bounds, off base, and what scriptural injunctions preclude the children of God from aspiring to be like Him in every way possible? In many ways, such questions are or ought to be haunting questions.

Suggested readings Haws, J. B. What is Man, that Thou Art Mindful of Him?: Human Deification in Eastern Orthodox and Latter-day Saint Theology. Unpublished Master’s Thesis. Brigham Young University, 2003.

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McConkie, Joseph Fielding. Sons and Daughters of God. Salt Lake City: Bookcraft, 1994. Millet, Robert L. “Becoming as God.” In Talking Doctrine: Mormons and Evangelicals in Conversation. ed. Richard J. Mouw and Robert L. Millet. Downers Grove, IL: IVP Academic, 2015. Norman, Keith J. “Deification: The Content of Athanasian Soteriology.” In Occasional Papers by Foundation for Ancient Research and Mormon Studies. Provo, UT, 2000. Vajda, Jordan. “Partakers of the Divine Nature.” In Occasional Papers by Foundation for Ancient Research and Mormon Studies 2. Provo, UT: Foundation for Ancient Research and Mormon Studies, 2002.

CHAPTER NINETEEN

A Missionary Faith Before he ascended into heaven, Jesus charged his disciples to take his Gospel message to all the known world, saying “the kingdom of heaven is at hand” (Matthew 10:7), meaning that the Lord’s kingdom had now come among them. They were to sound the call for people to repent of their sins and come unto Jesus, who was in fact the promised Messiah. At first, they were cautioned to preach only to the Jews, “the lost sheep of the house of Israel” (Matthew 10:5–6; 15:24). As he ascended into heaven, however, the Lord expanded that charge: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world” (Matthew 28:19–20). Indeed, they were to “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15). Taking the charge from Christ seriously—what the Christian Church has called the Great Commission—on April 6, 1830, Joseph Smith met in company with a large group at Fayette, New York, to formally organize what was called on that day the Church of Christ. Later, the name was changed to the Church of the Latter Day Saints, and in 1838 to The Church of Jesus Christ of Latterday Saints. Joseph Smith was then and thereafter acknowledged and sustained by his followers as a prophet, seer, revelator, apostle, and first elder of the Church. Missionaries were sent out from the earliest days, and congregations of Saints (followers of Christ and baptized members of the Church) were established in New York

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and Pennsylvania. The command to spread the news of Christ’s “restored gospel” came: “Go ye into all the world, preach the gospel to every creature, acting in the authority which I have given you, baptizing in the name of the Father, and of the Son, and of the Holy Ghost” (D&C 68:8).

The charge renewed By 1831, there were two church centers, one in Kirtland, Ohio, and one in Independence, Missouri. Severe persecution in Independence in 1833 and troubles in Ohio in the late 1830s forced the people into other parts of Missouri, and eventually the Mormons left the state and settled on the banks of the Mississippi River at Commerce, Illinois. There, from 1839 to 1846, they enjoyed a brief season of peace and prosperity and built a city that came to be known as Nauvoo, the “city beautiful.” Nauvoo grew during the time the Saints were there to become the second largest city in Illinois. Missionaries were sent abroad, and tens of thousands, especially from Great Britain, converted to Mormonism. Many of these left their homelands as a part of a modern gathering and came to America, the home of their newfound faith. But, persecution and contention seemed to be ever a part of the lives of Joseph Smith and the Mormons. Fearing his increasing social and political strength and the capacity of the growing Church to wield more and more influence in the state—and being distressed by a number of the beliefs and practices of the Latter-day Saints, including plural marriage— the enemies of the Mormons (some from among dissident and disaffected members) eventually murdered Joseph Smith and his brother Hyrum in Carthage, Illinois on June 27, 1844. Many across the nation felt that Mormonism would, with the death of its charismatic leader, succumb to this final, stunning blow. But, the Saints declared that their faith was not founded on one mortal man; by now, the personal conviction of the truthfulness of that which Joseph had established was deep, while the vision was broad. There was left to Brigham Young the responsibility to regroup the Saints and prepare them for departure from Illinois and then an arduous and now-famous trek across the plains to the Great Basin in what is now Salt Lake City, Utah. The formal date of entry into the Salt Lake Valley was July 24, 1847.

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Brigham served as the Church’s second president for thirty years and during that time, although the Mormons enjoyed some degree of autonomy in their remote gathering place, there were ongoing struggles with the US government over plural marriage and what was perceived to be the growing theocratic power of Brigham Young himself. Those struggles continued through the nineteenth century until plural marriage was formally discontinued in 1890 and Utah became the forty-fifth state in the union in 1896. Growth and expansion throughout the world have characterized the twentiethcentury Church, and the movement set in motion by Joseph Smith continues to wield an influence in the twenty-first century. As missionary work has intensified, the number of converts has steadily grown to approximately 300,000 per year at the time of this writing. Whereas as recently as the 1950s, Mormonism was viewed as largely a Western American Church, congregations of Mormons are now found in Africa, Asia, the Philippines, Europe, the islands of the Pacific, and especially large numbers in Central and South America. Rodney Stark, a noted sociologist of religion, following a serious investigation of patterns of Mormon growth, observed in 1984 that, “The Church of Jesus Christ of Latter-day Saints, the Mormons, will soon achieve a worldwide following comparable to that of Islam, Buddhism, Christianity, Hinduism, and the other dominant world faiths … . Indeed, today they stand on the threshold of becoming the first major faith to appear on earth since the Prophet Mohammed rode out of the desert.” Stark then suggested that a thirty percent growth rate per decade will result in over 60 million Mormons by the year 2080. A fifty percent per decade growth rate, which is actually lower than the rate each decade since World War II, will result in 265 million Mormons by 2080. Some fifteen years later, Stark revisited his earlier and somewhat controversial projections and found that actual LDS growth had surpassed his highest optimistic projections by approximately a million members. That is, “So far membership is substantially higher than my most optimistic projection, the one that would result in 267 million Mormons worldwide in 2080.”1 Whereas the way most people know of LDS missionary work is through the full-time missionaries—young men and women who are assigned throughout the world, leave their homes, and serve in a ministerial position for eighteen to twenty-four months—in point

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of fact, the entire Church is encouraged to reach out, climb out of their comfort zone, be willing and prepared to answer others’ questions, be an example, and be a missionary. President David O. McKay, president of the Church from 1951 to 1970, charged the Saints: “Every member a missionary.” Therefore, members are counseled to help identify people among their friends who might be approached by the full-time missionaries; the missionaries do the formal teaching.

Why go to the believers? In a general conference address delivered in April 1998 entitled “Are You Saved?” one of the LDS apostles, Dallin H. Oaks, stated: A question that is repeatedly asked of the Latter-day Saints is this: “Why do you send missionaries to preach to other Christians?” Sometimes this is asked with curiosity and sometimes with resentment. My most memorable experience with that question occurred some years ago in what we then called the Eastern Bloc. After many years of Communist hostility to religion, these countries were suddenly and miraculously given a measure of religious freedom. When that door opened, many Christian faiths sent missionaries. As part of our preparation to do so, the First Presidency sent members of the Quorum of the Twelve Apostles to meet with government and church leaders in these countries. Our assignment was to introduce ourselves and to explain what our missionaries would be doing. Elder Russell M. Nelson and I called on the leader of the Orthodox Church in one of these countries. Here was a man who had helped keep the light of Christianity burning through the dark decades of Communist repression. I noted in my journal that he was a warm and gracious man who impressed me as a servant of the Lord. I mention this so that you will not think there was any spirit of arrogance or contention in our conversation of nearly an hour. Our visit was pleasant and cordial, filled with the goodwill that should always characterize conversations between men and women who love the Lord and seek to serve Him, each according to his or her own understanding.

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Our host told us about the activities of his church during the period of Communist repression. He described the various difficulties his church and its work were experiencing as they emerged from that period and sought to regain their former position in the life of the country and the hearts of the people. We introduced ourselves and our fundamental beliefs. We explained that we would soon be sending missionaries into his country and told him how they would perform their labors. He asked, “Will your missionaries preach only to unbelievers, or will they also try to preach to believers?” We replied that our message was for everyone, believers as well as unbelievers. We gave two reasons for this answer—one a matter of principle and the other a matter of practicality. We told him that we preached to believers as well as unbelievers because our message, the restored gospel, makes an important addition to the knowledge, happiness, and peace of all mankind. As a matter of practicality, we preach to believers as well as unbelievers because we cannot tell the difference. I remember asking this distinguished leader, “When you stand before a congregation and look into the faces of the people, can you tell the difference between those who are real believers and those who are not?” He smiled wryly, and I sensed an admission that he had understood the point. Elder Oaks continued: Through missionaries and members, the message of the restored gospel is going to all the world. To non-Christians, we witness of Christ and share the truths and ordinances of His restored gospel. To Christians we do the same. Even if a Christian has been “saved” …, we teach that there remains more to be learned and more to be experienced. As President Hinckley recently said, “[We are] not argumentative. We do not debate. We, in effect, simply say to others, ‘Bring all the good that you have and let us see if we can add to it.’”2

What is the appeal? So, what are the reasons for such growth among the Latter-day Saints? What attracts people generally to The Church of Jesus Christ

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of Latter-day Saints? First of all, many persons in the world, weary of moral decline and what they perceive to be an erosion of timehonored values, are drawn to a Church and a people who seem to be, as one journalist put it, “a repository of old-fashioned values, an American success story.”3 The Mormons hold to absolute truths concerning God, man, and right and wrong. Second, the Latter-day Saint doctrines concerning God’s plan for His children, as well as the answers to such dilemmas as where we came from, why we are here, and where we are going—these things appeal to large numbers of men and women who are searching for meaning in life and for answers to the perplexities of our existence. The focus on the family is seen to be refreshing and badly overdue in a world that seems to be drifting rapidly from its moorings. Though it may seem odd at first glance, there is another reason why the Church seems to be growing so rapidly—because of the requirements and the demands it makes upon its members. “Let us here observe,” the early Mormons were taught, “that a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation.”4 In other words, a religion that does not ask anything of its congregants can promise very little to them. Easy religion and convenient theology are not satisfying to the soul. People yearn for something to which they can commit themselves completely, something worthy of their devotion and their investment of time, talents, and means. As we noted in chapter 16, recent studies in the sociology of religion indicate that the religious organizations that are growing the fastest are, ironically, those whose costs of membership—material, social, and spiritual—are greater. The greater the investment in terms of participation and involvement, the greater the sticking power and the attractiveness to the investigator and seeker of truth. The missionaries teach them about God and His plan of salvation, about Christ’s central role in that plan, about the importance of prophets through the ages, and of the call of a modern prophet, Joseph Smith. The burden of proof, the effort to find out, rests with honest truth seekers. A number of years ago an article appeared in Christianity Today entitled “Why Your Neighbor Joined the Mormon Church.” Five reasons were given:

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1 The Mormons show genuine love and concern by taking

care of their people. 2 The Mormons strive to build the family unit. 3 The Mormons provide for their young people. 4 The Mormon Church is a layman’s Church. 5 The Mormons believe that divine revelation is the basis for

their practices. After a brief discussion of each of the above, the author of the article concludes: “In a day when many are hesitant to claim that God has said anything definitive, the Mormons stand out in contrast, and many people are ready to listen to what the Mormons think the voice of God says. It is tragic that their message is false, but it is nonetheless a lesson to us that people are many times ready to hear a voice of authority.”5 So much for Jesus’ statement that “by their fruits ye shall know them” (Matthew 7:20)!

A case study One Latter-day Saint woman, who was for many years a university professor, as well as serving in a prominent LDS leadership position, described her conversion process as follows: The process of my conversion began at a very early age … . I attended weekly Church services with my parents who, for as long as I can remember, either taught Sunday School or served in leadership positions in our community Lutheran Church. One of the most used books in our home was Hurlbut’s Story of the Bible for Young and Old. I remember being read to from this book and recall studying the many pictures and illustrations … . I can also vividly recall a sunny, summer day when I was about four years old. My mother was hanging clothes on the clothesline and I was swinging so high I was sure I’d go over the top and around the swing. At the top of my lungs I was singing, “Jesus Wants Me for a Sunbeam.” At that moment I knew as surely as I would ever know that, as Robert Browning said, “God’s in his heaven, All’s right with the world!”

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Following the example set by my parents, I found myself involved in teaching Sunday School and singing in the church choir during my college years and later as I taught in New York and Iowa. Most of my close friends, wherever I lived, were also Christians—people who were “doers of the word, and not hearers only” (James 1:22). While involved in a professional organization, I became acquainted with Dr. Leona Holbrook, a professor at Brigham Young University and then president of the American Association for Health, Physical Education, and Recreation. Each time I heard her speak I was impressed not only with what she said, but the manner with which she spoke. But more significantly, I was touched as I watched her interact with people. She seemed always to have time for others, to be genuinely interested in them, and to treat everyone with great dignity and respect. As I watched her it seemed that she literally “lifted” people and that they left her presence feeling better about themselves. When I decided to pursue a doctoral degree I knew I wanted to study with Dr. Holbrook. I determined that the same books would be available at any university I attended, but that there were things I could learn from Leona Holbrook that couldn’t be learned anywhere else or from anyone else. When I first told her of my interest in enrolling at Brigham Young University, she suggested I visit the campus before making a final decision. She knew of my smoking habit and that I dearly loved wine. Dr. Holbrook simply said, “BYU is a very unique place. Visit before you make your decision.” More than a year before I became a student, I visited BYU. After a two-day visit I wrote, “My stop at BYU only served to convince me that I made the right decision. Having been there made me realize I’d even be able to give up my wine for what I’d receive in return.” Less than a month after my arrival in Provo, one of the women with whom I was living suggested I attend the groundbreaking service for the Provo Temple with her. I did not know the significance of that event, but what I saw and felt touched me deeply. I listened intently as a father quietly and patiently responded to the incessant questioning of his young family. He was kind and gentle as he held the children and talked with them. And then the people covering the hillside began singing

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“The Spirit of God Like a Fire Is Burning.” They knew all the words without a hymnbook, and I felt the Spirit of God. The following August, at the conclusion of summer school, I was given a leatherbound triple combination [Book of Mormon, Doctrine and Covenants, and Pearl of Great Price] by a class of students who inscribed this message: “Dear Miss Rasmus, you have shared with us things that are important and close to you. In return, we would like to give you something that means a great deal to us. And we want you to know that we give it to you with a lot of love and respect. Sincerely, your fans, BYU Summer School, Second Session, 1970.” It was to become the gift that made a difference. Though I could not begin to comprehend what it was they had really shared with me, I was touched that a group of students cared enough to present me with such a special gift. I tried reading the book, but it made little sense to me. Finally, instead of reading from the beginning, I read portions I’d heard others talk about or that I’d been told I should read …. During the break between summer school and the beginning of fall semester, I drove to visit my family in Ohio, stopping to spend time with friends at Iowa State University. They were filled with questions about what Mormons were really like and what they did for fun. I felt I handled their inquiries with accuracy and good humor, but I was unprepared for a question asked me by one friend later that evening. “I’ve heard a lot about Joseph Smith,” she began. “Was he really a prophet? Did he receive gold plates from an angel? Where did the Book of Mormon come from? Is it true?” The questions sounded simple enough, but I didn’t know the answers. In fact, I had never really given much thought to these things. It was a long drive from Iowa back to Utah. I had a lot of time to think and question and wonder. Are these things true? How can I really know? Again, I tried reading the Book of Mormon, but I understood little. The names and circumstances were unfamiliar to me. I’d heard people say this book was “for our time”, but it didn’t seem like that to me. It certainly didn’t “speak to me.” … About a month after the beginning of the fall semester, several of my friends invited me to accompany them on an all-day hike one beautiful Saturday in October. I was eager to leave my studies

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and head for the mountains. But, as it neared 10:00 A.M. they began looking for a comfortable place to sit down. I didn’t have any idea it was General Conference weekend; in fact, I didn’t even know what General Conference was. I certainly didn’t know my friends were equipped with a transistor radio. I was, without question, a captive audience, and although I said nothing to any of the hiking group, when I returned home that evening I wrote on my daily calendar, “Everything sounds so right.” Shortly after that experience I decided to fast for the first time in my life. It was a day when I was also studying for a statistics test. I was unsettled and unable to concentrate on studying for the test. Finally, I knelt down to pray. I have no recollection of the prayer I offered, but these thoughts came into my mind and I felt impressed to record them on a scrap of paper: “October 12, 1970, 8:45 A.M. Go now, my child, for there is much work to be done. I send my Spirit to be with you to enable you to work and think clearly, to accomplish all that lies before you this day. Go now and know that I am with you in all things, and later return to me, coming to me with real intent of prayer. Know that I am the Lord, that all things are possible to them who call upon my name. Take comfort in these words. Fill your heart with joy and gladness, not sorrow and despair. Lo, I am with you always, even unto the end of the world. Know me as Comforter and Savior.” That evening I wanted to be alone. I went to my student office on campus, locked the door, turned out the lights, and prayed. I wanted answers to the questions I’d been asking. I didn’t expect an angel to appear, but I wanted some kind of manifestation that would prove, once and for all, that these things were true or false. Nothing happened! The experience earlier in the day had no particular meaning because I did not yet understand … that the voice of the Lord can come into our mind. I also knew nothing about the principle of learning “by study and also by faith” (D&C 88:118). I left my office determined to forget about Joseph Smith, the Book of Mormon, and everything associated with The Church of Jesus Christ of Latter-day Saints. But I couldn’t. These things seemed to be constantly on my mind. Several months later I had the impression that I should begin to pay tithing. For more than three months, each time I received a paycheck I took ten percent

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of my meager student teacher wage and put the cash in a white envelope carefully hidden in a dresser drawer. I never had a desire to touch the money or to use it for something else. Although I wasn’t sure how to give it to him, I believed it belonged to the Lord. I did other things that seemed and felt right. I would attend the Lutheran Church in the morning and then go with friends to sacrament meeting [the LDS worship service] and Sunday School. I stopped drinking coffee, which had always seemed harmless to me and which I had never understood was part of the honor code I had promised to keep when I enrolled at BYU. I spent many hours helping a friend memorize the missionary discussions before she left for her mission. Only two weeks before I would join the Church, I sat in a sacrament meeting and the following words came pounding into my head: “Know that Joseph Smith was a prophet and that through him my Church has been restored in these latter days. Know that the Book of Mormon is the word of God. Know that my Church has been reestablished upon the earth in these latter days. Know that I intend for you to be baptized. Know, believe, do.” These thoughts went through my head day and night for a week. The next Sunday during the sacrament service as I passed the bread to my neighbor, another thought came into my mind: “How much longer can you pass by the bread of life?” Six days later, on March 6, 1971, I was baptized and became a member of The Church of Jesus Christ of Latterday Saints. Throughout my life much of my interest in things of a spiritual nature has come about because of what I have observed in the lives of others. I knew by the way in which my parents lived their lives that they not only knew about the first and second commandments, but they were committed to living them. My initial interest in the Mormon Church came as a result of what I observed in the lives of others—how people interacted with each other and how they treated me. Many people and experiences formed a mosaic of beliefs that led to my decision to join The Church of Jesus Christ of Latterday Saints. The process of learning about the gospel is one of the most exciting things I have ever done. I know that things are revealed to us when we “ask with a sincere heart, with real intent, having faith in Christ” (Book of Mormon, Moroni 10:5).6

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Conclusion While missionary work is obviously a worthwhile enterprise in terms of expanding the ranks of Latter-day Saints, full-time missionary service has many other less obvious benefits. First, fulltime missionaries, young and old, devote themselves intensely to the service of others day in and day out; such a labor builds a feeling of love and appreciation, not only for the people in the country in which they serve directly, but also in terms of God’s children everywhere. Second, the broadening experience that occurs as missionaries experience new cultures, new languages, new traditions, and new religious ideas is far more extensive and valuable than any college education. Third, the intense work ethic, coupled with exposure to rejection, criticism, and disappointment, builds an army that has learned to work hard and face challenges and emotional trauma in years to come. Fourth, the daily immersion in scripture study and prayer go a long ways toward preparing a cadre of future church leaders who know their God, have a witness of their Savior, and are committed tenaciously to their faith tradition. Missionary work is clearly an invaluable investment in the Church’s future.

Suggested readings Kimball, Spencer W. “When the World Will be Converted,” Ensign (November 1974). Oaks, Dallin H. and Lance B. Wickman, “The Missionary Work of the Church of Jesus Christ of Latter-day Saints,” in Sharing the Book: Religious Perspectives on the Rights and Wrongs of Proselytism, Eds. John Witte Jr. and Richard C. Martin (Maryknoll, NY: Orbis Books, 1999). Olson, Camille Fronk, “Taking the Great Commission Seriously,” in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert L. Millet (Provo, UT: BYU Religious Studies Center and Deseret Book, 2011). Palmer, Spencer J. The Expanding Church (Salt Lake City, UT: Deseret Book, 2008). The Church of Jesus Christ of Latter-day Saints, Preach My Gospel: A Guide To Missionary Service (Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 2004).

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Stark, Rodney, The Rise of Mormonism, ed. Reid L. Neilson (New York: Columbia University Press, 2005). Stewart, David G., Jr. and Matt Martinich, Reaching the Nations: International LDS Church Growth Almanac, 2 vols. (Henderson, NV: Cumorah Foundation, 2013).

CHAPTER TWENTY

The Last Days A significant part of LDS theology is concerned with the future, with what lies ahead. Eschatology or the study of “end things” is an important dimension of Mormon life and the Mormon worldview. What the Latter-day Saints believe about the events to come impacts significantly how they now live and conduct their affairs. Latterday Saints feel that without a knowledge of what lies ahead, one cannot have the proper perspective of the overall plan of God to save his children. LDS scriptures are thus filled with references to the last days, to both great and dreadful things that are coming. A knowledge of the glories and the trials does much to motivate individuals and congregations to greater fidelity and devotion, to “hold on” to the iron rod, the word of God. The growing fascination in today’s world with such phenomena as the Near Death Experience, angels, miracles, etc. attests to men and women’s deepest desires to make sense out of what would otherwise be a chaotic existence, a yearning to know that there is a God, that there is life after death, and that there is purpose to life’s challenges and tragedies. Latter-day Saints believe that God can and does speak to men and women through inspiration. They believe the Almighty can make His will known for the world through prophets, and that those prophets have the capacity not only to speak for the present but also to predict future occurrences. Mormons therefore accept wholeheartedly the predictive prophecies in the Old and New Testaments, as well as other prophetic oracles that have come subsequently through Joseph Smith and his authorized successors. Prophet leaders have counseled the members of the Church to take a wholesome and sane approach to prophecy, to study and be aware of the prophetic word but to live each day with confidence

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and conviction that God is in his heavens and will bring to pass his purposes in process of time. Church leaders have therefore counseled against what might be called either eschatomania (an unhealthy obsession with signs of the times) or eschatophobia (an unhealthy fear of what lies ahead).1

The Second Coming Jesus came to earth as a mortal being in what the Mormons call the “meridian of time,” the central or focal point in salvation history. He taught the Gospel, conferred divine authority, organized the Church, and suffered and died as an infinite atoning sacrifice for the sins of the world. He stated that he would come again, would return, not as the meek and lowly Nazarene, but as the Lord of Sabaoth, the Lord of Hosts, the Lord of Armies. His Second Coming is thus spoken of as his coming “in glory,” meaning, in his true identity as the God of all creation, the Redeemer, and Judge. His Second Coming is described as both great and dreadful—great for those who have been true and faithful and therefore look forward to his coming, and dreadful to those who have done despite to the spirit of grace and who therefore hope against hope that he will never return. Joseph Smith taught that the Second Coming in glory is in fact “the end of the world,” meaning the end of worldliness, the destruction of the wicked (Pearl of Great Price, Joseph SmithMatthew 1:4, 31). Mormons believe that at this coming, the righteous will be quickened and caught up to meet him, and the earth will be transformed from a fallen orb to a paradisiacal sphere. The wicked will be destroyed by the brightness of the Lord’s coming; their spirits will take up a residence in the postmortal spirit world to await the last resurrection at the end of the thousand years known as the Millennium (Revelation 20:4–5; D&C 43:18; 63:17–18; 76:81–5; 88:100–1). The Second Coming will initiate the millennial reign of Jesus Christ on earth. The scriptures speak of the Master returning as “a thief in the night” (1 Thessalonians 5:2; 2 Peter 3:10). It is true that no mortal man has known, does now know, or will yet know the precise day of the Lord’s Second Advent. On the other hand, the people of God are promised that if they are in tune with the Spirit, they can discern the season. The apostle Paul chose the descriptive analogy of a

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pregnant woman about to deliver (1 Thessalonians 5:3). She may not know the exact hour or day when the birth is to take place, but one thing she knows for sure: it will be soon. It must be soon! The impressions and feelings and signs within her own body so testify. Mormons believe that in that day the faithful followers of Christ will be pleading for the Lord to deliver the travailing earth, to bring an end to corruption and degradation, and to introduce an era of peace and righteousness. And those who give heed to the words of scripture, and especially to the living prophets, will stand as the “children of light, and the children of the day,” those who “are not of the night, nor of darkness” (1 Thessalonians 5:2–5). In the Doctrine and Covenants is found this admonition: “And again, verily I say unto you, the coming of the Lord draweth nigh, and it overtaketh the world as a thief in the night—therefore, gird up your loins, that you may be the children of light, and that day shall not overtake you as a thief” (D&C 106:4–5, emphasis added). When Christ comes in glory, all will know. “Be not deceived,” the Master warned in a modern revelation, “but continue in steadfastness, looking forth for the heavens to be shaken, and the earth to tremble and to reel to and fro as a drunken man, and for the valleys to be exalted, and for the mountains to be made low, and for the rough places to become smooth” (D&C 49:23). “Wherefore, prepare ye for the coming of the Bridegroom; go ye, go ye out to meet him. For behold, he shall stand upon the mount of Olivet, and upon the mighty ocean, even the great deep, and upon the islands of the sea, and upon the land of Zion. And he shall utter his voice out of Zion, and he shall speak from Jerusalem, and his voice shall be heard among all people; and it shall be a voice as the voice of many waters, and as the voice of a great thunder, which shall break down the mountains, and the valleys shall not be found” (D&C 133:19–22, emphasis added). The righteous dead from ages past—those who died true in the faith since the resurrection was initiated in Christ’s day (Matthew 27:52–3)—will come with the Savior when he returns in glory. Those who are of at least a terrestrial level of righteousness— good and noble men and women—will continue to live as mortals after the Lord returns. The faithful will live to “the age of man”—in the words of Isaiah, the age of 100 (Isaiah 65:20)—and will then pass through death and be changed instantly from mortality to resurrected immortality.

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“Yea, and blessed are the dead that die in the Lord, … when the Lord shall come, and old things shall pass away, and all things become new, they shall rise from the dead and shall not die after, and shall receive an inheritance before the Lord, in the holy city. And he that liveth when the Lord shall come, and hath kept the faith, blessed is he; nevertheless, it is appointed to him to die at the age of man. Wherefore, children shall grow up until they become old”—that is, no longer shall little ones die before the time of accountability; “old men shall die; but they shall not sleep in the dust, but they shall be changed in the twinkling of an eye” (D&C 63:49–51). The Old Testament prophet Malachi prophesied that “the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch” (Malachi 4:1; compare Book of Mormon, 2 Nephi 26:4; D&C 133:64). The Second Coming of Christ in glory is a day wherein “every corruptible thing, both of man, or of the beasts of the field, or of the fowls of the heavens, or of the fish of the sea, that dwells upon the face of the earth, shall be consumed; and also that of element shall melt with fervent heat; and all things shall become new, that my knowledge and glory may dwell upon all the earth” (D&C 101:24–25; compare 133:41; 2 Peter 3:10). Joseph Fielding Smith, tenth LDS President, wrote: “Somebody said, ‘Brother Smith, do you mean to say that it is going to be literal fire?’ I said, ‘Oh no,’ it will not be literal fire any more than it was literal water that covered the earth in the flood.”2

The Millennium The doctrine of the Latter-day Saints is that the Second Coming in glory of Jesus Christ ushers in the Millennium. In a sense, the Mormons might be called Premillennialists; the Millennium will not come because men and women on earth have become noble and good, because Christian charity will have spread across the globe, and goodwill is the order of the day. The Millennium will not come because technological advances and medical miracles will have extended human life or because peace treaties among warring nations will have soothed injured feelings and eased political tensions. The Millennium will be brought in by power, by the

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power of Him who is the King of kings and Lord of lords. Satan will be bound by power, and the glory of the Millennium will be maintained by the righteousness of those who are permitted to live on earth (Book of Mormon, 1 Nephi 22:15, 26). At the beginning of the Millennium, the earth and all things on it will be quickened, made alive, and transfigured—lifted spiritually to a higher plane for a season. The earth will be transformed from what it is now to that paradisiacal condition that prevailed in Eden before the Fall (Pearl of Great Price, Articles of Faith 1:10). There will be a new heaven and a new earth (Isaiah 65:17; Revelation 21:1). Further, as Orson Pratt, an early Mormon apostle, explained: All the inhabitants who are spared from this fire [the fire accompanying the glory of Christ at his coming]—those who are not proud, and who do not do wickedly, will be cleansed more fully and filled with the glory of God. A partial change will be wrought upon them, not a change to immortality [which would come after their death and resurrection], … but so great will be the change then wrought that the children who are born into the world will grow up without sin unto salvation. Why will this be so? Because that fallen nature, introduced by the fall, and transferred from parents to children, from generation to generation, will be, in a measure, eradicated by this change.3 Mormons affirm that the “first resurrection” began with the resurrection of Christ. All of the prophets and those who gave heed to the words of the prophets, the faithful who had lived from the days of Adam to the time of the rise of Jesus from the tomb, rose with the Master from the dead. When the Redeemer returns in glory to take charge of affairs on earth, with him will come a host of the righteous dead, men and women who will possess physical, resurrected, immortal bodies. The first resurrection will thereby resume and continue for the period of 1,000 years we know as the Millennium. Those who have died true to the faith, those who have lived from the time of Christ’s resurrection to the time of his second coming, will come to earth to dwell with their Lord and God. Although men and women who are alive at the time of Christ’s second coming will be changed and quickened, they will yet continue to live as mortals until, as we mentioned earlier, they

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arrive at the “age of man,” at which time they will be “changed in the twinkling of an eye,” changed instantaneously from mortality to resurrected immortality (Isaiah 65:20; D&C 63:50–1). President Brigham Young stated: “If the Latter-day Saints think, when the kingdom of God is established on the earth, that all the inhabitants of the earth will join the church called Latterday Saints, they are egregiously mistaken. I presume there will be as many sects and parties then as now.”4 On another occasion he stated: “When Jesus comes to rule and reign King of Nations as he now does King of Saints, the veil of the covering will be taken from all nations, that all flesh may see his glory together, but that will not make them all Saints. Seeing the Lord does not make a man a Saint, seeing an Angel does not make a man a Saint by any means.” Brother Brigham then added that the leaders of the nations in that day, “kings and potentates of the nations will come up to Zion to inquire after the ways of the Lord, and to seek out the great knowledge, wisdom, and understanding manifested through the Saints of the Most High. They will inform the people of God that they belong to such and such a Church, and do not wish to change their religion.”5 In short, “In the millennium men will have the privilege of being Presbyterians, Methodists or Infidels, but they will not have the privilege of treating the name and character of Deity as they have done heretofore. No, but every knee shall bow and every tongue confess to the glory of God the Father that Jesus is the Christ.”6 Mormons believe the Millennium will be a life without physical pain, premature death, and in general the sorrow that accompanies sin and waywardness, as well as dishonesty and greed. Isaiah declared that in that day: The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their little ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den. They shall not hurt nor destroy in all my holy mountain. (Isaiah 11:6–9; compare 65:25)

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As described in the Doctrine and Covenants, “in that day the enmity of man, and the enmity of beasts, yea, the enmity of all flesh”—an animosity, a natural tension and unrest that came as a result of the Fall—“shall cease from before my face” (D&C 101:26). Mortals will inhabit the earth, alongside immortals, during the entirety of the thousand years. Men and women who abide the day of the Lord’s coming in glory will continue to live on the earth in an Edenic or paradisiacal state. They will labor and study and grow and interact and love and socialize as before, but such things will be undertaken in a totally moral environment. “When the Savior shall appear,” Joseph Smith instructed the Latter-day Saints in 1843, “we shall see him as he is. We shall see that he is a man like ourselves. And that same sociality that exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy” (D&C 130:1–2). Thus, for the Latter-day Saints, eternal life or salvation consists of two things: (1) being fully sanctified and empowered by God and (2) the continuation of the family unit into eternity. The relationships that result in the deepest and most profound love in this life—family relationships—are intended to be eternal and everlasting. Isaiah prophesied that people in the Millennium will “build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat” (Isaiah 65:21–2). That is to say, in the Millennium men and women will enjoy the fruits of their labors. In a world where there is no extortion, no bribery, no organized crime, where there are no unjust laws, no class distinctions of men and women according to income or chances for learning, people will no longer be preyed upon by the perverse or the malicious or forced to relocate because of financial demands or pressures. Our longings for stability, for longevity, and for permanence will be largely satisfied, for Satan or the father of lies and those who have spread his influence will have no place on the earth during this glorious era. For a thousand years, men and women on earth will live lives of quiet nobility and will bow the knee and acknowledge Jesus the Messiah as the King of Zion and the Redeemer of all humankind.

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Conclusion Latter-day Saints teach, in harmony with the Bible (see Revelation 20:1–8), that Satan will be loosed for a “little season” (Revelation 20:3) and that there will come a time at the end of the thousand years, when “men again begin to deny their God” (D&C 29:22). Some will choose, despite the light and truth that surround them, to come out in open rebellion against God the Father, his Beloved Son, and the plan of salvation. Satan will be loosed again “for a little season” that he might “gather together his armies” (D&C 88:111; see also 43:31). “Michael, the seventh angel, even the archangel, shall gather together his armies, even the hosts of heaven. And the devil shall gather together his armies; even the hosts of hell, and shall come up to battle against Michael and his armies. And then cometh the battle of the great God”— known as the Battle of Gog and Magog—“and the devil and his armies will be cast away into their own place, and they will not have power over the saints any more at all” (D&C 88:112–14). At the end of the thousand years, those who will receive a telestial glory will rise from the dead, as will the sons of perdition (D&C 76:38–9; 88:15–32, 102). After the Battle of Gog and Magog, we come to that time known to the Latter-day Saints as the “end of the earth” (D&C 88:101; Pearl of Great Price, Joseph Smith-Matthew 1:55), the final cleansing and celestialization of the planet. The earth will then be a fit abode for the true and faithful, “that bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they [the saints of God] sanctified” (D&C 88:20). The Day of Judgment follows the last resurrection. Inasmuch as the Father has committed all judgment to the Son (John 5:22), Christ, who is the “Holy One of Israel,” the “keeper of the gate” (Book of Mormon, 2 Nephi 9:41), will pronounce the final judgment on all men and women, righteous and wicked. The children of God will then be assigned forevermore to their respective kingdoms of glory—celestial, terrrestrial, and telestial. The sons of perdition will likewise be assigned to outer darkness or eternal hell, to a kingdom of no glory (D&C 88:24). And, the plans and purposes of Almighty God will have been carried out. Men and women’s eternal fate will have been fixed, and life will go on everlastingly.

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Suggested readings Lund, Gerald N. The Coming of the Lord. Salt Lake City: Bookcraft, 1970. McConkie, Bruce R. The Millennial Messiah: The Second Coming of the Son of Man. Salt Lake City: Deseret Book, 1982. Millet, Robert L. Living in the Eleventh Hour. Salt Lake City: Deseret Book, 2014. Millet, Robert L. Living in the Millennium. Salt Lake City: Deseret Book, 2014. Pratt, Orson. “The Millennium.” In Masterful Discourses of Orson Pratt. Salt Lake City: Bookcraft, 1962. Smith, Joseph Fielding. The Signs of the Times. Salt Lake City: Deseret Book, 1952. Underwood, Grant. The Millenarian World of Early Mormonism. Urbana: University of Illinois Press, 1993.

APPENDIX 1 The Articles of Faith ( Joseph Smith, March 1842)

1 We believe in God, the Eternal Father, and in His Son, Jesus

Christ, and in the Holy Ghost. 2 We believe that men will be punished for their own sins, and not for Adam’s transgression. 3 We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. 4 We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost. 5 We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof. 6 We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth. 7 We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth. 8 We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

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9 We believe all that God has revealed, all that He does now

reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God. 10 We believe in the literal gathering of Israel and in the

restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and that the earth will be renewed and receive its paradisiacal glory. 11 We claim the privilege of worshiping Almighty God according to the dictates of our own conscience and allow all men the same privilege, let them worship how, where, or what they may. 12 We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law. 13 We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—we believe all things, we hope all things, we have endured many things and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.

APPENDIX 2 God’s Love for All Mankind: The First Presidency

Based upon ancient and modern revelation, The Church of Jesus Christ of Latter-day Saints gladly teaches and declares the Christian doctrine that all men and women are brothers and sisters, not only by blood relationship from common mortal progenitors, but also as literal spirit children of an Eternal Father. The great religious leaders of the world such as Mohammed, Confucius, and the Reformers, as well as philosophers including Socrates, Plato, and others, received a portion of God’s light. Moral truths were given to them by God to enlighten whole nations and to bring a higher level of understanding to individuals. The Hebrew prophets prepared the way for the coming of Jesus Christ, the promised Messiah, who should provide salvation for all mankind who believe in the Gospel. Consistent with these truths, we believe that God has given and will give to all peoples sufficient knowledge to help them on their way to eternal salvation, either in this life or in the life to come. We also declare that the Gospel of Jesus Christ, restored to his Church in our day, provides the only way to a mortal life of happiness and a fullness of joy forever. For those who have not received the Gospel, the opportunity will come to them in the life hereafter if not in this life.

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233

Our message therefore is one of special love and concern for the eternal welfare of all men and women, regardless of religious belief, race, or nationality, knowing that we are truly brothers and sisters because we are the sons and daughters of the same Eternal Father.1 Spencer W. Kimball N. Eldon Tanner Marion G. Romney

APPENDIX 3 The Family: A Proclamation to the World (1995)

The First Presidency and Council of the Twelve Apostles We, the First Presidency and the Council of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints, solemnly proclaim that marriage between a man and a woman is ordained of God and that the family is central to the Creator’s plan for the eternal destiny of His children. All human beings—male and female—are created in the image of God. Each is a beloved spirit son or daughter of Heavenly Parents, and as such, each has a divine nature and destiny. Gender is an essential characteristic of individual premortal, mortal, and eternal identity and purpose. In the premortal realm, spirit sons and daughters knew and worshipped God as their Eternal Father and accepted His plan by which His children could obtain a physical body and gain earthly experience to progress toward perfection and ultimately realize his or her divine destiny as an heir of eternal life. The divine plan of happiness enables family relationships to be perpetuated beyond the grave. Sacred ordinances and covenants available in holy temples make it possible for individuals to return to the presence of God and for families to be united eternally.

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The first commandment that God gave to Adam and Eve pertained to their potential for parenthood as husband and wife. We declare that God’s commandment for His children to multiply and replenish the earth remains in force. We further declare that God has commanded that the sacred powers of procreation are to be employed only between man and woman, lawfully wedded as husband and wife. We declare the means by which mortal life is created to be divinely appointed. We affirm the sanctity of life and of its importance in God’s eternal plan. Husband and wife have a solemn responsibility to love and care for each other and for their children. “Children are an heritage of the Lord” (Psalms 127:3). Parents have a sacred duty to rear their children in love and righteousness, to provide for their physical and spiritual needs, to teach them to love and serve one another, to observe the commandments of God, and to be law-abiding citizens wherever they live. Husbands and wives—mothers and fathers— will be held accountable before God for the discharge of these obligations. The family is ordained of God. Marriage between a man and a woman is essential to His eternal plan. Children are entitled to birth within the bonds of matrimony and to be reared by a father and mother who honor marital vows with complete fidelity. Happiness in family life is most likely to be achieved when founded upon the teachings of the Lord Jesus Christ. Successful marriages and families are established and maintained on principles of faith, prayer, repentance, forgiveness, respect, love, compassion, work, and wholesome recreational activities. By divine design, fathers are to preside over their families in love and righteousness and are responsible to provide the necessities of life and the protection of their families. Mothers are primarily responsible for the nurture of their children. In these sacred responsibilities, fathers and mothers are obligated to help one another as equal partners. Disability, death, or other circumstances may necessitate individual adaptation. Extended families should lend support when needed. We warn that individuals who violate covenants of chastity, who abuse spouse or offspring, or who fail to fulfill family responsibilities will one day stand accountable before God. Further, we warn

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that the disintegration of the family will bring upon individuals, communities, and nations the calamities foretold by ancient and modern prophets. We call upon responsible citizens and officers of government everywhere to promote those measures designed to maintain and strengthen the family as the fundamental unit of society.1

APPENDIX 4 The Living Christ

The Testimony of the Apostles (2000) As we commemorate the birth of Jesus Christ two millennia ago, we offer our testimony of the reality of His matchless life and the infinite virtue of His great atoning sacrifice. None other has had so profound an influence upon all who have lived and will yet live upon the earth. He was the Great Jehovah of the Old Testament, the Messiah of the New. Under the direction of His Father, He was the creator of the earth. “All things were made by him; and without him was not any thing made that was made” (John 1:3). Though sinless, He was baptized to fulfill all righteousness. He “went about doing good” (Acts 10:38), yet He was despised for it. His Gospel was a message of peace and goodwill. He entreated all to follow His example. He walked the roads of Palestine, healing the sick, causing the blind to see, and raising the dead. He taught the truths of eternity, the reality of our premortal existence, the purpose of our life on earth, and the potential for the sons and daughters of God in the life to come. He instituted the sacrament as a reminder of His great atoning sacrifice. He was arrested and condemned on spurious charges, convicted to satisfy a mob, and sentenced to die on Calvary’s cross. He gave His life to atone for the sins of all mankind. His was a great vicarious gift in behalf of all who would ever live upon the earth. We solemnly testify that His life, which is central to all human history, neither began in Bethlehem nor concluded on Calvary. He was the Firstborn of the Father, the Only Begotten Son in the flesh, the Redeemer of the world.

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He rose from the grave to “become the firstfruits of them that slept” (1 Cor. 15:20). As Risen Lord, He visited among those He had loved in life. He also ministered among His “other sheep” (John 10:16) in ancient America. In the modern world, He and His Father appeared to the boy Joseph Smith, ushering in the long-promised “dispensation of the fulness of times” (Eph. 1:10). Of the Living Christ, the Prophet Joseph wrote: “His eyes were as a flame of fire; the hair of his head was white like the pure snow; his countenance shone above the brightness of the sun; and his voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying: I am the first and the last; I am he who liveth, I am he who was slain; I am your advocate with the Father” (D&C 110:3–4). Of Him the Prophet also declared: “And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives! For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father— That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God” (D&C 76:22–24). We declare in words of solemnity that His priesthood and His Church have been restored upon the earth—“built upon the foundation of … apostles and prophets, Jesus Christ himself being the chief corner stone” (Eph. 2:20). We testify that He will someday return to earth. “And the glory of the Lord shall be revealed, and all flesh shall see it together” (Isa. 40:5). He will rule as King of Kings and reign as Lord of Lords, and every knee shall bend and every tongue shall speak in worship before Him. Each of us will stand to be judged of Him according to our works and the desires of our hearts. We bear testimony, as His duly ordained Apostles—that Jesus is the Living Christ, the immortal Son of God. He is the great King Immanuel, who stands today on the right hand of His Father. He is the light, the life, and the hope of the world. His way is the path that leads to happiness in this life and eternal life in the world to come. God be thanked for the matchless gift of His divine Son.1

NOTES

Preface 1

Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints, 7 vols., ed. B. H. Roberts (Salt Lake City: Deseret Book, 1957), 3:297; cited hereafter as HC.

Chapter 1 1

Alexis de Toqueville, Democracy in America, 2 vols. (New York: Alfred A. Knopf, 1945), 2:164. 2 Orestes Brownson, Boston Quarterly Review, 3 vols. (Boston: Cambridge Press, 1840), 3:265. 3 See W. E. Garrison and A. T. DeGroot, The Disciples of Christ (St. Louis, MO: Bethany Press, 1958), 133–39. 4 Garrison and DeGroot, The Disciples of Christ, 46–8. 5 Alexander Campbell, Christian Baptist, 7 vols., 13th ed., rev. D. S. Burnet (Bethany, WV: H. S. Bosworth, 1861), 1:33. 6 Milton V. Backman, Jr., American Religions and the Rise of Mormonism (Salt Lake City: Deseret Book Co., 1970), 241. 7 Delivered before the senior class at the Harvard Divinity School, Cambridge, Massachusetts, July 15, 1838; in Theology in America, ed. Sydney E. Ahlstrom (Indianapolis: Bobbs-Merrill, 1967), 306, 315–16. 8 Brigham Young, Journal of Discourses, 26 vols. (Liverpool: F. D. Richards and Sons, 1851–86), 5:75; cited hereafter as JD. 9 JD 4:99. 10 HC 2:470. 11 R. Laurence Moore, Religious Outsiders and the Making of Americans (New York: Oxford University Press, 1986), xiii.

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12 Jan Shipps, “The Reality of the Restoration and the Restoration Ideal in the Mormon Tradition,” in The American Quest for the Primitive Church, ed. Richard T. Hughes (Urbana: University of Illinois Press, 1988), 183. 13 In fact, the charismatic gifts—visions, dreams, healing, discernment, prophecy, and even tongues—were alive and well almost a century before they became fashionable once again with the rise of Pentecostalism. Joseph Smith would state as an article of faith: “We believe in the gift of tongues, prophecy, revelation, visions, healings, interpretation of tongues, and so forth” (Articles of Faith 1:7). 14 One of the first significant public treatises within Mormonism that spoke boldly of all these things was A Voice of Warning, a book published in 1837 by Parley P. Pratt, one of the first LDS apostles, a man who has been called “the Apostle Paul of Mormonism” (Terryl L. Givens and Matthew J. Grow, Parley P. Pratt: The Apostle Paul of Mormonism [New York: Oxford University Press, 2011].) 15 Richard J. Mouw, Talking With Mormons: An Invitation to Evangelicals (Grand Rapids, MI: Eerdmans, 2012), 62–4. 16 Moore, Religious Outsiders, 40.

Chapter 2 1 2

HC 1:4. John Matzko, “The Encounter of the Young Joseph Smith with Presbyterianism,” Dialogue a Journal of Mormon Thought 40:3 (2007): 68. 3 1769 King James Version (the version used by Joseph Smith and the official version of the LDS Church) quoted throughout. 4 B. H. Roberts, Comprehensive History of the Church, 6 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1905), 1:52–3. 5 HC 1:4. 6 For transcripts of the accounts, see Steven S. Harper, Joseph Smith’s First Vision: A Guide to the Historical Accounts (Salt Lake City, UT: Deseret Book, 2012), 31–66. For original images and transcripts, see also Joseph Smith Papers project: http://josephsmithpapers.org/. 7 HC 1:5. 8 This is according to the version told by an early church leader, Orson Pratt. Harper, Joseph Smith’s First Vision, 58. 9 HC 1:5. 10 HC 1:6. 11 HC 1:7.

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12 HC 1:6. 13 Harper, Joseph Smith’s First Vision, 38–41. 14 Harper, 41. See also Joseph Smith Papers project: http:// josephsmithpapers.org/paperSummary/history-circa-summer1832?p=3. Accessed September 1, 2014. 15 Pearl of Great Price, Joseph Smith-History 1:17. 16 HC 6:474. 17 Grant Underwood, “First Vision,” in Encyclopedia of Mormonism, 4 vols., ed. Daniel H. Ludlow (New York: Macmillan, 1992), 2:410. 18 HC 1:7. 19 See, for example, Book of Mormon, 3 Nephi 21:1–7; 29:1; Mormon 8:34. 20 Gordon B. Hinckley, Teachings of Gordon B. Hinckley (Salt Lake City: Deseret Book, 1997), 141.

Chapter 3 1 2 3 4 5

6 7 8 9

HC 1:9. Bruce A. Van Orden, “Joseph Smith’s Developmental Years,” in Studies in Scriptures, vol. 2, ed. Robert L. Millet and Kent P. Jackson (Salt Lake City: Randall Book Co., 1985), 130–32. Book of Mormon title page. See Exodus 28:30; Leviticus 8:8; Numbers 27:21; Deuteronomy 33:8; 1 Samuel 28:6; Ezra 2:63; Nehemiah 7:65. See, for example, David Whitmer, An Address to All Believers in Christ (Richmond, MO: The author, 1887), 36, in Michael Hubbard Mackay and Gerrit J. Dirkmaat, From Darkness Unto Light: The Translation and Publication of the Book of Mormon (Salt Lake City: Deseret Book Co., 2015), 153. Ibid., 143. Emma Smith, interviewed by Joseph Smith III in 1879, as found in Francis W. Kirkham, “The Manner of Translating the Book of Mormon,” in Improvement Era 32:10 (October 1939): 24. Grant Hardy, Understanding the Book of Mormon (Oxford: Oxford University Press, 2010), xv. Royal Skousen, “Translating the Book of Mormon: Internal Evidence for Tight Control,” in Book of Mormon Authorship Revisited, ed. Noel B. Reynolds (Provo, UT: Neil A. Maxwell Institute, 1997), 6–7; Daniel L. Belnap, “The King James Bible and the Book of Mormon,” in The King James Bible and the Restoration, ed. Kent P. Jackson (Provo, UT: Religious Studies Center, Brigham Young University, 2011), 162–81; and Nicholas J. Frederick, “What Has Moroni to do with John?” in Religious Educator 14: 3 (2013): 93–109.

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10 Paul Y. Hoskisson, “Book of Mormon Names,” in Encyclopedia of Mormonism, 1 (1992): 186–87. 11 John L. Sorenson, An Ancient American Setting for the Book of Mormon (Salt Lake City: Deseret Book Co., 1985), xv. 12 Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Chicago: University of Illinois Press, 1984), 119; and Hardy, Understanding the Book of Mormon, xv. 13 Emma Smith, as interviewed by Joseph Smith III in 1879, as found in Kirkham, “The Manner of Translating the Book of Mormon,” 25. 14 Nathan O. Hatch, The Democratization of American Christianity (New Haven: Yale University Press, 1989), 115. 15 David Dockery, Christian Scripture (Nashville: Broadman & Holman, 1995), 90. 16 Ensign, November 2014. 17 The Pew Foundation, “Who Knows What About Religion: US Religious Knowledge Survey,” in Pew Research: Religion & Public Life Project (September 28, 2010), http://www.pewforum. org/2010/09/28/u-s-religious-knowledge-survey-who-knows-whatabout-religion/. Accessed December 1, 2014. 18 Stephen Webb, Mormon Christianity: What Other Christian Can Learn from the Latter-day Saints (Oxford: Oxford University Press, 2013), 114–21.

Chapter 4 1 HC 1:39–40. 2 Eusebius, The History of the Church, trans. G. A. Williamson (London: Penguin, 1965), 96. 3 Alexander Morrison, Turning from the Truth, 51–52. 4 Cited in G. K. Chesterton, St. Thomas Aquinas (New York: Sheed & Ward, 1954), 34–35. 5 HC 6:478–79. 6 Williams, cited in Jeffrey R. Holland, Conference Report, October 2004, 6. 7 Cited in LeGrand, A Marvelous Work and a Wonder (Salt Lake City: Deseret Book, 1950), 29; see also Backman, American Religions and the Rise of Mormonism, 180–81. 8 Charles Wesley, cited in Stephen Tomkins, John Wesley: A Biography (Grand Rapids, MI: Eerdmans, 2003), 186; see also Jeffrey R. Holland, Conference Report, April 2005, 48.

NOTES

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9

Alexander B. Morrison, Turning from the Truth (Salt Lake City: Deseret Book, 2005), 52. 10 John Taylor, JD 16:197. 11 Neuhaus, Catholic Matters (New York: Basic Books, 2006), 70, emphasis added. 12 Whitney, cited in LeGrand Richards, A Marvelous Work and a Wonder, 3–4. 13 Holland, Conference Report, October 2004, 5.

Chapter 5 1 2 3 4 5

6 7 8 9 10 11 12 13 14 15

Joseph Smith, Teachings of the Prophet Joseph Smith (Salt Lake City: Deseret Book, 1976), 190. Bruce R. McConkie, A New Witness for the Articles of Faith (Salt Lake City: Deseret Book, 1985), 51. Joseph Smith, Lectures on Faith (Salt Lake City: Deseret Book, 1985), 2:2. HC 4:78–79. See David L. Paulsen, “Early Christian Belief in a Corporeal Deity: Origen and Augustine as Reluctant Witnesses,” Harvard Theological Review, 83: 2 (1990), 105–16; and “The Doctrine of Divine Embodiment: Restoration, Judeo-Christian, and Philosophical Perspectives,” Brigham Young University Studies, 35:4 (1996), 7–94. James L. Kugel, The God of Old: Inside the Lost World of the Bible (New York: The Free Press, 2003), xi–xii, 5–6, 61, 195; see also 81, 104–06, 134–35. Clark Pinnock, Most Moved Mover: A Theology of God’s Openness (Grand Rapids: Baker, 2001), 33–34. Cited in Richard N. Ostling and Joan K. Ostling, Mormon America (San Francisco: Harper, 1999), 296. C. S. Lewis, The Screwtape Letters, rev. ed. (New York: Macmillan, 1982), 3. Parley P. Pratt, Key to the Science of Theology, 1978 ed. (Salt Lake City: Deseret Book, 1978), 21. Joseph Smith, History of the Church, 3:392. Ibid., 3:386. Ibid., 6:51. Joseph Smith, Times and Seasons, 6 vols. (Nauvoo, IL: The Church of Jesus Christ of Latter-day Saints, 1839–46), 3:905. Joseph F. Smith, “In the Presence of the Divine,” in Messages of the First Presidency, 6 vols. ed. James A. Clark (Salt Lake City: Bookcraft, 1965–75), 5:6–7.

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Chapter 6 1

2 3

4

5 6 7 8 9 10 11 12 13 14

Frank Newport, “Bias Against a Mormon Presidential Candidate Same as in 1967,” All Gallup Headlines (June 21, 2012), http:// www.gallup.com/poll/155273/bias-against-mormon-presidentialcandidate-1967.aspx. Accessed December 20, 2014; and Colin Diersing, “No Al Smith,” Harvard Political Review (May 21, 2013), http://harvardpolitics.com/covers/no-al-smith/. Accessed December 20, 2014, which states that “Public polling places Mormons as the third least trusted group in American society, trailing only Muslims and Atheists.” George A. Mather and Larry A. Nichols, Dictionary of Cults, Sects, Religions, and the Occult (Grand Rapids, MI: Zondervan, 1993). Regina Wang, “Billy Graham No Longer Thinks Mormonism is a Cult,” Time Magazine (October 19, 2012), http://newsfeed.time. com/2012/10/19/billy-graham-no-longer-thinks-mormonism-is-acult/#comments. Accessed January 2, 2014. “How the Faithful Voted: 2012 Preliminary Analysis,” Pew Research: Religion and Public Life Project (November 7, 2012), http://www. pewforum.org/2012/11/07/how-the-faithful-voted-2012-preliminaryexit-poll-analysis/. Accessed January 2, 2014. Helmut Gollwitzer, An Introduction to Protestant Theology, trans. David Cairns (Philadelphia, PA: Westminster Press, 1982), 62. HC 3:30. Joseph Smith, Teachings of Presidents of the Church: Joseph Smith (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2007), 52. Ibid., 45. Ibid., 321. Gordon B. Hinckley, “We Look to Christ,” Ensign, May 2002, 91. Gordon B. Hinckley, “He Is Not Here, but Is Risen,” Ensign, May 1999, 72. Thomas S. Monson, “Led by Spiritual Pioneers,” Ensign, August 2006, 8. Joseph Smith, “Letters, 1842–44,” in The Personal Writings of Prophet Joseph Smith, ed. Dean C. Jesse (Salt Lake City: Deseret Book Co., 1984), 533. See Jürgen Moltmann, Ethics of Hope, tr. Margaret Kohl (Minneapolis, MN: Fortress Press, 2012); Miroslav Volf, After Our Likeness: The Church as an Image of the Triune od (Grand Rapids: Eerdmans, 1998); and John Zizioulas, Being as Communion (Crestwood, NY: St. Vladimir’s Press, 1985).

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15 Bruce Demarest, “Creeds,” New Dictionary of Theology, ed. Sinclair B. Ferguson and David F. Wright (Downers Grove, IL: Inter-Varsity Press, 1988), 180. 16 M. Russell Ballard, “Building Bridges of Understanding,” Ensign, June 1998, 66.

Chapter 7 1

For example, see Martin Luther, A Commentary on the Epistle to the Galatians (1535), trans. Theodore Graebner (Grand Rapids, MI: Zondervan, 1949), 1:3. 2 Helmut Gollwitzer, An Introduction to Protestant Theology, trans. David Cairns (Philadelphia: Westminster Press, 1982), 62. 3 Anthony N. S. Lane, Justification by Faith in Catholic-Protestant Dialogue: An Evangelical Assessment (New York: T&T Clark, 2002), 132–33. 4 Orson Pratt, “The True Faith,” in A Series of Pamphlets (Liverpool: Author, 1852), 3–9. 5 Bruce R. McConkie, “What Think Ye of Salvation by Grace?” in 1983– 84 BYU Speeches of the Year (Provo: BYU Publications, 1984), 48. 6 Dallin H. Oaks, With Full Purpose of Heart (Salt Lake City: Deseret Book, 2002), 75. 7 Melvin E. Dieter, “The Wesleyan Perspective,” in Five Views on Sanctification (Grand Rapids, MI: Zondervan, 1987), 24. 8 Gerald N. Lund, Jesus Christ: Key to the Plan of Salvation (Salt Lake City: Deseret Book, 1991), 90, 164–66. 9 David A. Bednar, “In the Strength of the Lord,” Ensign, November 2004, 76–77. 10 C. S. Lewis, Mere Christianity (New York: HarperCollins, 2001), 148–49.

Chapter 8 1 2 3 4

C. S. Lewis, Mere Christianity (New York: Touchstone, 1996), 121. Terryl Givens and Fiona Givens, The God Who Weeps: How Mormonism Makes Sense of Life (Salt Lake City: Ensign Peak, 2012), 39. Wordsworth, “Ode: Intimations of Immortality from Recollections of Early Childhood,” in English Romantic Poetry and Prose, ed. Alfred Noyes (New York: Oxford University Press, 1956), 327–28. Proust in Gabriel Marcel, Homo Viator (New York: Harper & Row, 1963), 8.

246

5 6 7 8 9 10 11

12 13

NOTES Truman G. Madsen, Eternal Man (Salt Lake City: Deseret Book, 1966), 20. In James A. Clark, ed., Messages of the First Presidency, 6 vols. (Salt Lake City: Bookcraft, 1965–75), 4:199–206. See Bruce R. McConkie, The Mortal Messiah, 4 vols. (Salt Lake City: Deseret Book, 1979–81), 1:23. HC 6:314. Taylor, “The Origin and Destiny of Women,” in N. B. Lundwall, ed., The Vision (Salt Lake City: Bookcraft, n.d.), 146–47. Packer, Conference Report, October 1983, 21–22. Madsen, “The Latter-day Saint View of Human Nature,” in On Human Nature, eds. Truman G. Madsen, David Noel Freedman, and Pam Fox Kuhlken (Ann Arbor, MI: Pryor Pettengill Publishers, 2004), 95–96. Joseph F. Smith, Gospel Doctrine (Salt Lake City: Deseret Book, 1971), 12–13. Givens and Givens, The God Who Weeps, 42.

Chapter 9 1

For a good overview on epistemology, see A. C. Grayling, “Epistemology,” in The Blackwell Companion to Philosophy, eds. Nicholas Bunnin and E. P. Tsui James (Oxford: Blackwell Publishing, 2007), 37–60. 2 See J. H. Elias, “Authority,” in New Dictionary of Theology (Downers Grove, IL: Inter-Varsity Press, 1988), 65. 3 See Donald L. Brake, “Versions, English,” in New Interpreter’s Dictionary of the Bible, 5 vols., ed. K. D. Sakenfeld (Nashville, TN: Abingdon Press, 2009), 5:244. 4 See Elias, “Authority,” 65. 5 See Denis de Rougemont, Love in the Western World (Princeton, NJ: Princeton University Press, 1983 edition), 327–28. 6 For an overview of scientific epistemology, see David Papineau, “Philosophy of Science,” in Blackwell Companion to Philosophy (Oxford: Blackwell Publishing, 2003), 286–316. Also see next footnote. 7 See Walter Sinnott-Armstrong, “Moral Relativity and Intuitionism,” Noûs 36 (December 2002): 305–28. 8 HC 5:340. 9 HC 5:392. 10 HC 4:566. 11 “Converts and Young Men,” Ensign, May 1997, 49–50.

NOTES

247

12 “A Prophet’s Counsel and Prayer for Youth,” Ensign, January 2001, 4–5, 7. 13 “A Portrait of Mormons in the U.S.,” Pew Research: Religion & Public Life Project, July 24, 2009, http://www.pewforum.org/2009/07/24/aportrait-of-mormons-in-the-us/#4. Accessed January 5, 2015. 14 See “America’s Top Colleges in 2014,” Forbes, http://www.forbes. com/top-colleges/list/. Accessed January 5, 2015. 15 “The Best Business Schools in 2014,” Forbes, http://www.forbes.com/ business-schools/list/. Accessed January 5, 2015; “Top 2014 Law School Rankings,” http://www.top-law-schools.com/rankings.html. Accessed January 5, 2015. 16 “Mormons with a high school education or less are substantially more likely than those with more education to say they find some elements of Mormonism difficult to believe.” See Sandra Stencel, “A Fifth of Mormons Express Some Doubts About Some Church Teachings,” in Pew Research Center, October 10, 2013, http://www. pewresearch.org/fact-tank/2013/10/10/a-fifth-of-mormons-expressdoubts-about-some-church-teachings/. Accessed December 20, 2014. See also Stan L. Albrecht and Tim B. Heaton, “Secularization, Higher Education, and Religiosity,” in Latter-Day Saint Social Life, Social Research on the LDS Church and Its Members (Provo, UT: BYU Religious Studies Center, 1998), 302. 17 HC 6:50. 18 HC 3:381. 19 HC 3:380. 20 C. H. Pinnock, “Revelation,” New Dictionary of Theology, 587. 21 Parley P. Pratt, Key to the Science of Theology (Salt Lake City: Deseret Book, 1978), 25. 22 “First Presidency Statement,” February 15, 1978, as found in Ensign, May 1980, 12. 23 HC 5:499. 24 HC 5:517. 25 HC 5:499, emphasis added. 26 Discourses of Brigham Young, ed. John A. Widtsoe (Salt Lake City: Deseret Book Co., 1926), 11.

Chapter 10 1 2

For her discussion of these two trends, as discussed in this chapter, see Jan Shipps, Mormonism: The Story of a New Religious Tradition (Urbana: University of Illinois Press, 1985), 41–85. See, for example, the reiteration of basic biblical commandments in D&C 42.

248

3 4 5 6

NOTES

See D&C 45:16–75 and D&C 133:17–74. See Pearl of Great Price, Joseph Smith-History 1:36–41. HC 5:151. James A. Sanders, “Canon,” Anchor Bible Dictionary, 6 vols., ed. David Noel Freedman (New York: Doubleday, 1991), 1:837. 7 Joseph Fielding Smith, Doctrines of Salvation, 3 vols., ed. Bruce R. McConkie (Salt Lake City: Bookcraft, 1954), 3:203. Smith was the tenth president of the Church, serving from 1970–72. 8 Harold B. Lee, Stand Ye in Holy Places (Salt Lake City: Deseret Book, 1974), 162–63. Lee served as the eleventh President of the Church, from 1972–73. 9 Bruce R. McConkie, Mormon Doctrine, 2nd ed. (Salt Lake City: Bookcraft, 1966), 765. McConkie served as an apostle from 1972–85. 10 Teachings of Ezra Taft Benson (Salt Lake City: Bookcraft, 1988), 136. Benson served as President of the Church from 1985–94. 11 Marion G. Romney, Conference Report, April 1945. Romney served as an apostle from 1951–88. 12 Wilford Woodruff, Conference Report, October 1897, 22–23. Woodruff served as the fourth President of the Church from 1889–98. 13 As told by D. Todd Christofferson, “The Doctrine of Christ,” Ensign, May 2012, 88–89. 14 HC 4:478. 15 Richard G. Scott, “Acquiring Spiritual Knowledge”, Ensign, November 1993, 86–88. 16 See Doctrine and Covenants, Official Declaration 1. 17 See Doctrine and Covenants, Official Declaration 2. 18 Dallin H. Oaks, “The Keys and Authority of the Priesthood”, Ensign, May 2014, 49–52. 19 Ibid. 20 Tad Walch, “LDS Position on Gay, Religious Rights may Influence State Legislatures Around the U.S.,” Deseret News, January 31, 2015, http://www.deseretnews.com/article/865620878/LDS-position-ongay-religious-rights-may-influence-state-legislatures-around-the-US. html. Accessed February 1, 2015. 21 Rodney Stark, “The Rise of a New World Faith,” Review of Religious Research 26 (1984): 18–27. 22 Roger Finke and Rodney Stark, The Churching of America, 1776-2005: Winners and Losers in Our Religious Economy (New Brunswick, NJ: Rutgers University Press, 2005).

NOTES

249

Chapter 11 1 2

HC 6:50. Charles L. Walker, Diary of Charles L. Walker, 2 vols., ed. A. Karl and Katherine Miles Larsen (Logan: Utah State University Press, 1980), 1:595–96, spelling and punctuation corrected. Emphasis added. 3 Address given at the funeral of Richard L. Evans, November 4, 1971, 2. 4 HC 6:52. 5 HC 4:553. 6 JD 14:231. 7 HC 1:341. 8 N. T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church (New York: Harper One, 2008), 151. 9 HC 6:52. 10 JD 3:372. 11 Smith, Gospel Doctrine, 448–49. 12 Ibid., 448. 13 Joseph Smith HC 6:365. 14 See Luke 16:26; see also Book of Mormon, 1 Nephi 15:28–30; Joseph Fielding Smith, Doctrines of Salvation, 3 vols., comp. Bruce R. McConkie (Salt lake City: Bookcraft, 1954–56), 2:158, 230. 15 Frederic W. Farrar, The Early Days of Christianity (New York: E. P. Dutton & Sons, 1882), 139–42, 169. 16 As cited in Boyd K. Packer, The Holy Temple (Salt Lake City: Bookcraft, 1980), 206. 17 Collected Discourses 3:363. 18 Leonhard Goppelt, A Commentary on 1 Peter, ed. Ferdinand Hahn, trans. John E. Alsup (Grand Rapids, MI: Eerdmans, 1993), 263, 259. 19 HC 4:231. 20 Words of Joseph Smith, ed. Andrew F. Ehat and Lyndon W. Cook (Provo, UT: BYU Religious Studies Center, 1980), 49. 21 HC 4:569. 22 Ibid., 599; emphasis added. 23 HC 6:365. 24 Smith, Teachings of the Prophet Joseph Smith, 191.

250

NOTES

Chapter 12 1 2 3 4 5

HC 2:18. Joseph Smith, HC 4:555–56. Joseph F. Smith, Gospel Doctrine, 23. Ibid., 25. Bruce Wilkinson, A Life God Rewards (Sisters, OR: Multnomah Publishers, 2002), 15, 25. 6 St. Augustine, The City of God, trans. Marcus Dods (New York: Random House, 1978), 1993, emphasis added; Modern Library Edition, 865. 7 Edwards, cited in Wilkinson, A Life God Rewards, 119. Edwards’s use of the word “designed” may well reflect his Calvinistic belief in predestination. 8 Wesley, cited in Wilkinson, A Life God Rewards, 120–21; emphasis added. 9 N. T. Wright, Surprised by Hope, 80, 111. 10 Orson Pratt, Masterful Discourses and Writings of Orson Pratt (Salt Lake City: Bookcraft, 1962), 62–63; emphasis added. 11 HC 6:50; emphasis added. 12 HC 5:362. 13 Ibid.

Chapter 13 1 2

3 4 5 6 7

HC 1:238. Comprehensive treatments of the Translation are Robert J. Matthews, “A Plainer Translation”: Joseph Smith’s Translation of the Bible, A History and Commentary (Provo, UT: Brigham Young University Press, 1975); and Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, eds., Joseph Smith’s New Translation of the Bible: Original Manuscripts (Provo, UT: BYU Religious Studies Center, 2004). Cited in Joseph Young, “Vocal Music,” in History of the Organization of the Seventies (Salt Lake City: Deseret Steam Printing Establishment, 1878), 14–15. JD 10:224. JD 8:279. JD 2:253. JD 8:198; emphasis added.

NOTES

251

8 9

JD 8:205; emphasis added. Joseph Smith, The Words of Joseph Smith, 415; emphasis added, spelling and punctuation corrected. 10 Bruce R. McConkie, The Millennial Messiah: The Second Coming of the Son of Man (Salt Lake City: Deseret Book, 1982), 595, emphasis added. 11 Spencer W. Kimball, Teachings of Spencer W. Kimball, ed. Edward L. Kimball (Salt Lake City: Bookcraft, 1982), 439. 12 Ibid. 13 JD 25:30–31. 14 JD 9:230. 15 Conference Report, October 1977, 125. 16 HC 4:610. 17 HC 3:390.

Chapter 14 1 2

HC 5:423–27. For a description by an early church leader, George A. Smith, see JD 11:10. 3 The Church of Jesus Christ of Latter-day Saints, “Temples,” Mormon News Room, http://www.mormonnewsroom.org/topic/temples. Accessed January 10, 2015. 4 HC 3:392. 5 HC 3:379. 6 See Demarest, “Creeds,” 179. 7 See Joseph Fielding Smith, Doctrines of Salvation 2:69–71. 8 For the concepts discussed in this paragraph, see “Inside the Temple,” at https://www.lds.org/church/temples/why-we-build-temples/insidethe-temple?lang=eng. Accessed November 30, 2014. 9 See Randall Price, Rose Guide to the Temple (Torrance, CA: Bristol Works, 2012), 8–9. 10 Daniel Stokl Ben Ezra, The Impact of Yom Kippur on Early Christianity (Tubingen: Mohr Siebeck, 2003), 28–33. 11 For a New Testament application of Day of Atonement imagery to Jesus’ atoning sacrifice, see Hebrews 6–7. 12 Hugh Nibley, “Christian Envy of the Temple,” in Mormonism and Early Christianity, ed. Todd M. Compton and Stephen D. Ricks (Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 1987), 391–434.

252

NOTES

Chapter 15 1 2 3 4 5 6 7 8 9 10

11 12 13

14

Colleen McDannell and Bernhard Lang, Heaven: A History (New Haven: Yale University Press, 1988), 313, 322. Julie B. Beck, “Teaching the Doctrine of the Family,” Ensign, March 2011, 12–14. Barlow, “To Mend a Fractured Reality: Joseph Smith’s Project,” in Journal of Mormon History 38:3 (Summer 2012), 28–50. See Eliza R. Snow, “O, My Father,” in LDS Hymns (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1985), 292. Joseph Fielding Smith, Answers to Gospel Questions, 5 vols., ed. Joseph Fielding Smith, Jr. (Salt Lake City: Deseret Book, 1992), 3:63. “Patriarchal Blessings,” https://www.lds.org/topics/patriarchalblessings?lang=eng. Accessed January 25, 2015. See Allan M. Hartman, “‫רזע‬,” New International Dictionary of Old Testament Theology and Exegesis, 4 vols., ed. Willem VanGemeren (Grand Rapids: Zondervan, 1997), 3:376. “Indexing Makes Records Searchable Online,” https://familysearch. org/indexing/. Accessed February 4, 2015. “Divorce by the Statistics: It Doesn’t Add Up,” US Divorce Rates and Statistics, http://www.divorcesource.com/ds/main/u-s-divorce-ratesand-statistics-1037.shtml. Accessed February 4, 2015. For information in this paragraph, see Robert L. Millet, “Plural Marriage,” in LDS Beliefs: A Doctrinal Reference, ed. Robert L. Millet, Camille Fronk Olson, Andrew C. Skinner, and Brent L. Top (Salt Lake City: Deseret Book, 2011), 491–93. See also Daniel Bachman and Ronald Esplin, “Plural Marriage,” in Encyclopedia of Mormonism, 4 vols., ed. Daniel H. Ludlow (New York: Macmillan, 1992), 3:1091–95. JD 3:266. Daniel Bachman and Ronald Esplin, “Plural Marriage,” in Encyclopedia of Mormonism 3 (1992), 1095. Zoey DiMauro, “Johns Hopkins: 57 Percent of Children Born to Millennials Are Out of Wedlock,” CNS News, June 25, 2014, http:// www.cnsnews.com/news/article/zoey-dimauro/johns-hopkins-57percent-children-born-millennials-are-out-wedlock. Accessed January 4, 2015; and Steven Swinford, “Most Children will be Born Out of Wedlock by 2016,” The Telegraph, July 10, 2014, http://www. telegraph.co.uk/news/politics/10172627/Most-children-will-be-bornout-of-wedlock-by-2016.html. Accessed January 4, 2014. See J. Spencer Fluhman, “‘A Subject that Can Bear Investigation’: Anguish, Faith, and Joseph Smith’s Youngest Plural Wife,” in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert

NOTES

253

L. Millet (Provo, UT: BYU Religious Studies Center and Deseret Book, 2011), 105–19. 15 See Dallin H. Oaks, “Divorce,” Ensign, May 2007, 70–73. 16 Christopher Ingraham, “Divorce is Actually on the Rise, and it’s the Baby Boomers’ Fault,” The Washington Post, March 27, 2014, http:// www.washingtonpost.com/blogs/wonkblog/wp/2014/03/27/divorceis-actually-on-the-rise-and-its-the-baby-boomers-fault/. Accessed January 4, 2015. 17 William Lobdell, “Holy Matrimony: In Era of Divorce, Mormon Temple Weddings are Built to Last,” Los Angeles Times, April 8, 2000, as found on “Divorce and the LDS Church,” Religious Tolerance, http://www.religioustolerance.org/lds_divo.htm. Accessed January 5, 2015. 18 See “Single Members of the Church,” https://www.lds.org/topics/ single-members-of-the-church?lang=eng&query=single+adults; see also “Single Parent Families,” https://www.lds.org/topics/singleparent-families?lang=eng. Both accessed February 1, 2015. 19 Dallin H. Oaks, “Women and Education,” Ensign, March 1975, https://www.lds.org/ensign/1975/03/insights/women-and-education?l ang=eng&query=women+and+education. Accessed January 4, 2015. 20 See Teachings of Presidents of the Church: Lorenzo Snow (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2012), 130–31.

Chapter 16 1 Christopher Ingraham, “Divorce is actually on the rise, and it’s the baby boomers’ fault,” The Washington Post, March 27, 2014, http:// www.washingtonpost.com/blogs/wonkblog/wp/2014/03/27/divorce-isactually-on-the-rise-and-its-the-baby-boomers-fault/. Accessed January 4, 2015. 2 Zoey DiMauro, “Johns Hopkins: 57 Percent of Children Born to Millennials Are Out of Wedlock,” CNS News, June 25, 2014, http:// www.cnsnews.com/news/article/zoey-dimauro/johns-hopkins-57percent-children-born-millennials-are-out-wedlock. Accessed January 4, 2015. 3 “Juveniles,” Crimesolutions.gov, https://www.crimesolutions.gov/ TopicDetails.aspx?ID=5. Accesssed January 4, 2015. 4 “Trends and Statistics,” National Institute on Drug Abuse, http://www. drugabuse.gov/related-topics/trends-statistics. Accessed January 4, 2015. 5 “World Drug Report 2014,” http://www.unodc.org/wdr2014/. Accessed January 4, 2015.

254

6

NOTES

See Gordon B. Hinckley, “Our Solemn Responsibilities,” Ensign November 1991, 49. 7 “Sin,” People 25:6, February 10, 1986, http://www.people.com/people/ archive/article/0,,20092922,00.html. Accessed January 4, 2015. 8 Steven Swinford, “Most children will be born out of wedlock by 2016,” The Telegraph (July 10, 2014), http://www.telegraph.co.uk/ news/politics/10172627/Most-children-will-be-born-out-of-wedlockby-2016.html. Accessed January 4, 2014. 9 See Kenda Creasy Dean, Almost Christian: What the Faith of our Teenagers is Telling the American Church (New York: Oxford University Press, 2010). 10 The phrase was first expressed by Christian Smith and Melinda Lunquist Denton in their publication of findings from the National Study of Youth and Religion, entitled Soul Searching: The Religious and Spiritual Lives of American Teenagers (New York: Oxford University Press, 2005). 11 Dean, Almost Christian, 45–60. 12 Brent L. Top and Bruce A. Chadwick, “Helping Teens Stay Strong,” Ensign, March 1999, 27. 13 Joseph Smith, Lectures on Faith (Salt Lake City: Deseret Book, 1985), 6:7. 14 Roger Finke and Rodney Stark, The Churching of America, 1776–2005: Winners and Losers in Our Religious Economy, 2nd ed. (New Brunswick, NJ: Rutgers University Press, 2005), 262. 15 Finke and Stark, The Churching of America, 250. 16 Boyd K. Packer, “Where Much is Given, Much is Required,” Ensign, November 1974, 88. 17 The Church of Jesus Christ of Latter-day Saints, Gospel Principles (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2009), 138–43. 18 For a discussion of this survey held by the Pew Research Religion and Public Life Project on March 12, 2012, see http://www. pewforum.org/2012/03/15/mormons-and-civic-life/. Participants in this study described Mormons as the highest donators of time and money in the United States. Interestingly, this discussion included thoughts on similarities between Mormon, Evangelical Christian, and Orthodox Jewish behaviors, three groups considered as high in sacrificial behaviors. Accessed January 5, 2015. 19 The Church of Jesus Christ of Latter-day Saints, Gospel Principles, 75. 20 Ibid., 185–88. 21 See the discussion on these surveys at http://www.pewforum. org/2012/03/15/mormons-and-civic-life/. Accessed January 10, 2015. 22 One survey found that yearly fast offering donations for an active Mormon average $650. See previous footnote.

NOTES

255

23 One study found that Mormons on average give 96 hours per year to help meet welfare needs of other Mormons and 90 hours per year focused on social or welfare needs outside of the Mormon Church, or 186 hours focused on social/welfare needs. This service time does not include the 242 hours given each year to fulfill “callings” within the Church. See the discussion of this survey on http://www.pewforum. org/2012/03/15/mormons-and-civic-life/. Accessed January 5, 2015. 24 For the information in this paragraph, see “Humanitarian Programs,” https://www.lds.org/topics/humanitarian-service/church?lang=eng. Accessed February 4, 2015. One study found that active Mormons on average give approximately $1,150 per year to non-Mormon charitable organizations. See http://www.pewforum.org/2012/03/15/ mormons-and-civic-life/. Accessed January 6, 2015. 25 Mark W. Cannon and Danielle Stockton, “UCLA Study Proves Mormons Live Longer,” Deseret News (April 13, 2010), http://www. deseretnews.com/article/705377709/UCLA-study-proves-Mormonslive-longer.html?pg=all; Mark Stibich, “Fasting, Mormons and Life Expectancy: Is Fasting a Key to Longevity?” About Health, http:// longevity.about.com/od/lifelongnutrition/a/fasting_mormons.htm. Both accessed January 10, 2015. 26 Preach My Gospel (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2004), vii–xii. 27 Gospel Principles, 233–39. 28 “Modesty,” Topical Guide, The Holy Bible: The King James Version (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1983), 327; For the Strength of Youth: Fulfilling our Duty to God (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2011, 6–8). See also “Temple Garment,” http://www.mormonnewsroom.org/ article/temple-garments. Accessed January 20, 2015. 29 Gospel Principles, 224–32. See also Brent L. Top and Bruce A. Chadwick, “Helping Teens Stay Strong,” Ensign, March 1999, 27. 30 Gospel Principles, 212–17. 31 See https://www.lds.org/topics/food-storage?lang=eng. Accessed January 10, 2015. 32 Dieter F. Uchtdorf, “Come, Join With Us,” Ensign, November 2013, 21.

Chapter 17 1

The historical details and viewpoints in this section can be found in Stephen Tomkins, John Wesley: A Biography (Grand Rapids, MI: Eerdmans, 2003). 2 Holland, Of Souls, Symbols, and Sacraments (Salt Lake City: Deseret Book, 2001).

256

3 4 5 6 7 8

NOTES HC 6:50. Robert L. Millet, “Tongues, Gift of,” LDS Beliefs, 630–31. Brent L. Top, “Priesthood,” LDS Beliefs, 502. Dallin H. Oaks, “Spiritual Gifts,” Ensign, September 1986, 68–72. Dallin H. Oaks, “The Challenge to Become,” Ensign, November 2000, 32–34. David O. McKay, Gospel Ideals (Salt Lake City: Improvement Era, 1953), 390.

Chapter 18 1 2

Max Lucado, Just Like Jesus (Dallas: W Publishing Group, 2003), 3. Dallas Willard, The Divine Conspiracy: Rediscovering Our Hidden Life in God (San Francisco: Harper San Francisco, 1998), 12. 3 Joseph Smith, Lectures on Faith (Salt Lake City: Deseret Book, 1985), 5:2. 4 N.T. Wright, Simply Christian: Why Christianity Makes Sense (San Francisco: Harper San Francisco, 2006), 148. 5 Norman Russell, The Doctrine of Deification in the Greek Patristic Tradition (New York: Oxford University Press, 2004), vii. 6 Veli-Matti Karkkainen, One With God: Salvation as Deification and Justification (Collegeville, MN: Liturgical Press, 2004), 1. 7 The following four statements are cited in Stephen Robinson, Are Mormons Christians? (Salt Lake City: Bookcraft, 1991), 60–61. 8 Archimandrite Christoforos Stavripoulos, Partakers of the Divine Nature (Minneapolis, MN: Life and Light Publishing Company, 1976), 11, 17–18, emphasis added. 9 Panayiotis Nellas, Deification in Christ: The Nature of the Human Person (Crestwood, New York: St. Vladimir’s Seminary Press, 1987), 34. 10 Nellas, Deification in Christ, 39. 11 C. S. Lewis, Mere Christianity (New York: Touchstone, 1996), 155. 12 Lewis, Mere Christianity, 176. 13 Lewis, The Weight of Glory (New York: Touchstone, 1996), 39. 14 Lewis, A Grief Observed (San Francisco: Harper Collins, 1994), 84–85. 15 JD 3:93. 16 Just Like Jesus, 61. 17 See Bruce R. McConkie, The Promised Messiah (Salt Lake City: Deseret Book, 1978), 129–30. 18 Mouw, “The Possibility of Joseph Smith: Some Evangelical Probings,” presentation delivered at the November 2006 AAR/SBL meetings in

NOTES

257

Washington, DC, manuscript, 9–10; in Joseph Smith: Reappraisals after Two Centuries, ed. Reid L. Neilson and Terryl L. Givens (New York: Oxford University Press, 2008). 19 Lectures on Faith 2:2. 20 HC, 4:78–79. 21 Pratt, Key to the Science of Theology, 21–22. 22 Lorenzo Snow, Teachings of Lorenzo Snow, ed. Clyde J. Williams (Salt Lake City: Bookcraft, 1996), 1. 23 “The Model: Becoming More Like Christ,” sermon delivered at the Keswick Convention, July 17, 2007. 24 “Partakers of the Divine Nature: A Comparative Analysis of Patristic and Mormon Doctrines of Divinization.” Foundation for Ancient Research and Mormon Studies, Occasional Papers, series ed. William J. Hamblin (Provo, UT: FARMS, 2002), 56–57. 25 Smith and Sjodahl, Doctrine and Covenants Commentary (Salt Lake City: Deseret Book, 1965), 826–27, emphasis added. 26 Luther, cited in Karkkaienen, One With God, 47. 27 Luther, cited in Karkkaienen, One With God, 47. 28 Neal A. Maxwell, Things As They Really Are (Salt Lake City: Deseret Book, 1978), 46. 29 Hinckley, Conference Report, October 1994, 64.

Chapter 19 1

Stark, ‘The Rise of a New World Faith,’ 18–23; in Latter-day Saint Social Life, ed. James T. Duke, chapters 1–2. 2 Conference Report, April 1998, 78–79; see also Oaks and Wickman, ‘The Missionary Work of The Church of Jesus Christ of Latter-day Saints,’ 247–75. 3 Peter Steinfels, ‘Despite Growth, Mormons Find New Hurdles,’ New York Times, September 15, 1991, sec. 1.1, 1. 4 Smith, Lectures on Faith 6:7. 5 Donald Shoemaker, ‘Why Your Neighbor Joined the Mormon Church,’ Christianity Today, October 11, 1974, 11–13. 6 Personal communication with Robert L. Millet, 2007. Shared by the permission of the author.

Chapter 20 1

See Millard J. Erickson, Christian Theology (Grand Rapids, MI: Baker Book House, 1986), 1152.

258

2 3 4 5 6

NOTES Joseph Fielding Smith, The Signs of the Times (Salt Lake City: Deseret Book, 1942), 41. JD 16:319. JD 11:275. JD 2:316. Brigham Young, JD 12:274.

Appendix 2 1

Official statement, February 15, 1978; cited in Ensign, January 1988.

Appendix 3 1

Delivered at the General Women’s Meeting, September 23, 1995; cited in Ensign, November 1995.

Appendix 4 1

A proclamation delivered by the First Presidency and Quorum of the Twelve Apostles, January 2000; cited in Ensign, April 2000.

INDEX

Note: locators followed by ‘n’ indicate note numbers Abrahamic covenant 102, 158–9 abundant life 182, 185 Adam and Eve 50, 61, 147, 149, 155, 157, 159–60, 235 Adams, James 128 alcohol abuse 168 Alexandria 195 American Association for Health, Physical Education, and Recreation 214 American Red Cross 176 angelic messenger. See Moroni angels miracles 221 Angels of God 53 Apostle Paul 117 Apostles, testimony of 237–8 apostolic succession 35, 37–8 Articles of Faith 230–1 Athanasius 195 St. Augustine 126 authoritative teachings 86, 91 Backman, Milton V. Jr. 239 n.6 Baker, Simon 118 Ballard, Russell M. 63 baptism 2, 28, 33, 38, 69, 100–1, 118–19, 126, 145, 146–8, 150, 171–2, 181, 187 blessing of 147 for the dead 118, 146 doctrine of 101

font for 145–6 by immersion 33, 100, 230 Jesus’s 61 necessity of 33, 38, 147 ordinance of 143, 146–7, 148, 187 second facet of 187 of the Spirit 187 temple 101 valid baptisms for living 118 of water 187 Baptists 2, 5, 35, 95 Barlow, Philip 156 Battle of Gog and Magog 228 Bednar, David A. 73, 245 n.9 beginnings of the LDS faith 61 Beings in Celestial abodes 70 belief system 41, 88 Belnap, Daniel L. 241 n.9 Bible 2–5, 12, 19, 25–7, 30, 46–7, 50, 52, 61, 73, 78, 87, 90, 103, 105–6, 118, 132, 150, 160, 162, 169, 197, 213, 230 allusions 78 -believing people 162 Book of Mormon and 25–9 comfortability with words 106 declarations of 52 future impact of 25 harmony with 228

260

INDEX

importance of marriage 160 influence 25 religious training 90 safety 106 translations of 118 war in heaven 50 biblical books, authenticity of 26 biblical teachings 25, 85 confusing prophetic interpretations 30 power of 27 biblical test 86 Bishops 15, 173, 175, 180 Book of Mormon 5, 12, 14–15, 19–21, 23–30, 33, 39, 41 about grace 69–70 Bible and 25–9 clarifier of biblical teachings 25 non-biblical by groups of Christians 25 coming of 20–3 consistent and complex geography 22 doctrinal teachings 19 extra-biblical 28 eye witnesses of the translation 22 falsity or verity 23 family-centered doctrine of marriage 163 function of 25 God’s law is always one husband and one wife 108 language of God 92, 132 LDS belief 19 main narrative 24 man’s ability to receive truth 91 miraculous translation 23 narrative and teachings 23–5 obsessed with Jesus Christ 28

power of 30 prophetic messages 24 prophetic preparation 21 prophetic writers-editors 24 recorded in an ancient language 21 a survey of LDS scriptural texts 56–7 teachings and statements by modern prophets 59, 64 theological beliefs 19 translation process 22 visionary understanding 24 Boy Scout leaders 173 Brent, L. Top. 254 n.12, 255 n.29, 256 n.5 Brownson, Orestes 1 Brush Run Baptist Church 2 Buddhism 209 Bushman, Richard L. 242 n.12 BYU Summer School 46, 90, 214–5, 217 callings 173 Calvinism 2 Campbell, Alexander 2, 3 disillusionment with nineteenth-century religion 3 dissatisfaction with nominal Christianity 3 Campbell, Thomas 2 Catholic Christianity 35–6 Catholic Church 37 Catholicism 35, 37 celestial room 188 Chadwick, Bruce A. 254 n.12 chapels 145–9 multipurpose building 146 Protestant Christian services 145 sacrament of the Lord’s Supper 145

INDEX scripture-study meeting 145 space for social activities 146 Sunday School 145 chastity 179–80 children of God 16, 63, 82, 146, 156–7, 161, 180, 182, 194, 204–5, 228 Christian Association of Washington 2 Christian Baptist 2–3 Christian Church abuse of power 67 belief system 41 God’s corporeality 46 Great Commission 207 heritage of 203 method of ascertaining truth 87 New Testament mirror image of 102 reality of the early 106 rely on historical chains of authority 87 worship services 144 Christian service 145, 176 Christianity Today 212 Christification 196 Church of Jesus Christ 1–5, 36, 40–1, 43, 49, 77, 101, 109, 123, 141, 145, 155, 167, 176, 182, 193, 204, 207, 209, 211, 216–7, 232, 234 Church-run seminaries 177 civil rights 109 commandments 101, 126, 133, 135, 168, 193, 217, 235 Communion 145, 187 Communist hostility 210 Communist repression 210–1 congregations of Saints 207 consecration 132–3, 182. See also stewardship conversion process 213

261

Council of the Twelve Apostles 234–6 Cowdery, Oliver 33, 39–40, 132, 144 daily scripture study 176–7 damnation 38 Davis, Matthew S. 45, 201 Day of Atonement 149 Day of Judgment 228 Dean, Kenda Creasy 169, 254 n.9, 254 n.11 degrees of glory 161–2 deification 159, 194, 196–8, 200, 204–5 deity, doctrine of 200 destructive societal behaviors 168 Dictionary of Cults, Sects, Religions, and the Occult 56 divine authority 34, 35, 38, 41, 51–2, 222 authorization 34 manifestation 21 plan 78, 234 Sonship of Christ 117 wisdom 34 Divinity School Address 3. See also Emerson, Waldo divorce 162–4, 168 Doctrine and Covenants (D&C) 29, 45, 47, 57, 89, 96, 103, 105, 125, 159, 200, 215, 223, 227 revelations recorded in the 89, 102, 132 Second Coming 223 doctrine of death 111–3 change in assignment 112 fear of death 111 is a transition 112

262

INDEX

new phase of life 113 transfer to another realm 112 untimely death 112 Doctrine of Deification in the Greek Patristic Tradition 194 doctrine of the Trinity 43, 47. See also Godhead, The Duke, James T. 171 early-morning seminary 177, 183 Eastern Bloc 210 Eastern Orthodox 6, 196, 200, 204 ecclesiastical authority 87 education educational mandates 91 importance of 90 secular training with religious education 90 seminary program for teenage youth 90 Edwards, Jonathan 127 Elijah 86, 143–4, 148 Emerson, Waldo 3 empiricism 88 employment services 175 endowment ordinance 179 eschatology 221 eschatomania 222 eternal life 13, 58, 155, 160–1, 199, 201–2, 204, 227, 234, 238 eternal marriage 46, 148, 153–4, 160, 162, 164 eternalism 76–7 exaltation, doctrine of 204 extended families 235 faithfulness 26, 182 family life breakdown of marriage 153 eternal marriage 154 family breakdown 164 family-centered doctrine 156

family-centered teachings 153 LDS doctrine 155–6 Abrahamic covenant 158 atonement of Jesus Christ 161 children of God 157 creation 159–60 degrees of glory 161–2 deification or thesis 159 embodied Heavenly Father 159 the Fall 160 genealogy 161 Godhead 156–7 heaven 161–2 heavenly parents 157 missionary work 158–9 patriarchal blessings 158 plural marriage 162–3 pre-mortality 157 temple service 161 plural marriage 153, 162–3 traditional Christian views 153–5 family people 153 Farrar, Frederick W. 115 fast offering 172, 175 fasting 177 father of Methodism. See Wesley, John Fatherhood of God 82 Faulring, Scott H. 250 n.2 first commandment 235 First Presidency 3, 40–1, 137, 210, 232–6 forgetfulness, veil of 79 Fuller Theological Seminary 195 fullness of the Gospel 126, 137, 187 Garden of Eden 147, 149, 160 gathering place 135–7 gay rights 108–9 gender equality 108

INDEX genealogy 16, 179 General Conference of the LDS Church 27 general revelation 93 Gifts of the Spirit 189–90 Givens, Fiona 83, 245 n.2, 246 n.13 Givens, Terryl L. 83, 240 n.14, 245 n.2, 246 n.13 God of Abraham 48, 120 God of ancients 48 God of the living 120 Godhead, the 43–9, 61–2, 156–7 constitution of 43 God’s corporeality 46 The Holy Ghost 49 Jesus Christ 48 second member of 48 Gollwitzer, Helmut 56 Gospel message 114, 207 Gospel of Jesus Christ 79, 118, 147, 232 blessings of 114 principles of 117 Gospel of salvation 95 Gospel to Gentiles 108 Gospel writers, testimonies 49 gospel-centered marriage 163 Great Commission 207 Great Elohim 95 Great First Cause 48 Grief Observed, A 197 happiness, anecdote 182 Hardy, Grant. 241 n.8, 242 n.12 Harper, Steven C. 240 n.8, 241 n.13 Hatch, Nathan O. 242 n.14 health code. See Word of Wisdom heart of spirituality 193 heaven 161–2 heavenly knowledge 93–5 heavenly parents 157, 234 Hegesippus 34

263

heretical doctrines 2 Herod’s Temple, destruction of 141 Hinckley, Gordon B. 17, 48, 90, 58, 205, 211 Hinduism 209 Holbrook, Leona 214 Holland, Jeffrey R. 41, 186, 242 n.6, 242 n.8, 243 n.13, 255 n.2 Holy of Holies 149 Holy One of Israel 57, 117, 124–5, 228 Holy Spirit influence of 91 power of 91 home and visiting teaching 174 homosexual behavior 109 Hopkin, J. Arden 39 Hopkin, Shon D. 39 human divinization, doctrine 203 humanitarian aid 176 hypocrisy 121, 167 identity retained 123–4 incarnation 16 in-community donations 175–6 individualism 164 intercessory prayer 43 interfaith dialog 68 invitation of Christ’s declaration 85 Irenaeus 194–5 Isaac 48, 120, 158 Isaiah, prophecy of 4, 135, 142 Islam 110, 209 Israel 4, 47, 102, 136–7, 149, 158, 162, 181, 207, 231 Jacob 48, 69, 73, 108, 120, 122, 124, 142, 158, 162–3 Jackson, Kent P. 250 n.2 Jehovah 48, 59, 61–3, 78–9, 157, 169, 237–8

264

INDEX

Jesus Christ atonement 48, 58, 60, 71, 161, 124, 201, 204 baptism 61 body restored 123–4 crucifixion of 34 descent into Hades 115 divinity of 27, 58 duality of time 64 faith of 126 genuine faith 182 Gethsemane and the cross 64 Godhead 61–2 immortality of soul 76 Latter-day Saints believes 61 mercy of 74 place for substitutionary atonement 64 power of his redemption 57 premortal Christ as Elder Brother 63–4 provides space for us to choose 74 redeemer of the world 58 redeeming mission of 5 redeems from the fall 59 resurrection of 121–3 generosity 122 Jesus’ greatest accomplishments 122 kindness 122 sage advice 122 sacrifice of 60 substitutionary atonement 60 teachings 107, 167, 169 Jesus is God, the Son of God 59 Jesus is Savior 59 Jesus of Nazareth 48, 78, 121 Judeo-Christian 194 Jusus Christ, light of 93, 134, 210 Karkkainen, Veli-Matti 195 Key to the Science of Theology 202

Kimball, Spencer W. 137–8, 233, 251 n.11 kindness 179–80 Kingdom of God 104, 131, 231 Kugel, James L. 46–7 Lamanites or Native Americans 133 Last Supper 125 Latter-day Saints approach to knowledge 96 behaviors 169–81 chastity 179–80 Christian service 176 daily scripture study 176–7 education 176–7 family life 180 fast offerings 175–6 fasting 177 genealogy 179 home and visiting teaching 174 human motivations 170 humanitarian aid 176 in-community donations 175–6 institute 176–7 kindness 179–80 missionary service 178 modesty 179–80 ordinances 180–1 preparedness and selfreliance 180 Sabbath-day behaviors 173 seminary 176–7 service within the Church 173–4 the spirit of Christ 94 temple work 179 tithing 174–5 virtue 179–80 welfare assistance 176 Word of Wisdom 177–8 concept of a premortal life 79 deep distrust of 55

INDEX differences in view of Christ 60–1 distinctive of beliefs 125 doctrinal proclamation 77 epistemology 88–93 eternalism 76 faith 5, 19, 28, 45–6, 50, 65, 74, 76, 79, 100, 106, 176, 201 family-centered theology 163 fast and testimony meeting 177 foreign-language abilities 178 genealogical libraries 179 grace and 68–71 gracious works 71–3 easy grace 71 prevenient grace 72 submission to God 72 health code 177 hobbies 177 hope in Christ 120 immortality of the soul 120 marker of God’s willingness 108 misunderstandings 63–4 movement 189 scriptural passages 72 scriptural teaching 69 scriptures 90, 221 teachings 56, 60, 62, 71, 109, 153, 155, 170 belief in Jesus 56 Christ-centered nature of 56–8 theology 85 understanding of the afterlife 155 view of inspiration 85 works-based soteriology 67 law of chastity 109 law of Moses 141, 167 law of the Gospel 119 leadership of the Church 94 leadership training 183

265

Lectures on Faith 198 Lewis, C. S. 49, 73–5, 196–7 life expectancy 178 Lord of Armies 222 Lord of Hosts 222 Lord of Sabaoth 222 loss of authority 34–6 Lucado, Max 193, 199 Lucifer 50, 78–9 Lund, Gerald N. 72, 245 n.8 Luther, Martin 36, 67–8, 186, 204 Madsen, Truman G. 77, 81, 246 n.5, 246 n.11 Man of Holiness 44, 45 Marcel Proust 76–7 Matthews, Robert J. 250 n.2 Maxwell, Neil A. 241 n.9, 257 n.28 McConkie, Bruce R. 44, 70, 104, 136, 199, 243 n.2, 245 n.5, 246 n.7, 248 n.9, 256 n.17 McKay, David O. 190, 210 Melchizedek Priesthood 33, 34, 41 mentalism 200 methodism 35, 127, 186 methodists 5, 10–1, 95, 226 Millennial Harbinger 3 Millennium, The 224–7 beginning of 225 first resurrection 225 glory of 225 life without physical pain 226 medical miracles 224 premature death 226 technological advances 224 Millet, Robert L. 39, 252 n.10, 256 n.4, 257 n.6 ministry of angels 49–52 disembodied spirits 51 involvement in the lives 49 measure of spirit 51

266

INDEX

ministry of angels 49–50 mortals 51 power of God 51 resurrected beings 51 unembodied spirits 50 missionaries 15, 19, 171, 178, 207–12, 218 about the importance of prophets 212 Christ’s central role 212 coupled with exposure to rejection 218 criticism 218 disappointment 218 full-time 209–10, 218 God and His plan of salvation, teachings 212 immersion in scripture study 218 missionaries, intense work ethic 218 new cultures 218 new languages 218 new religious ideas 218 new traditions 218 service 178 work 158–9 modern adherents 196–8 modern prophets 103–7 modesty 179–80 Moltmann, Jürgen 62 Monson, Thomas S. 58, 244 n.12 Moore, Laurence 6, 239 n.11 moral certainty 85, 96 moral relativism 89 moral relativity 85, 96 moral values 85 moralistic therapeutic deism 169 Mormon Helping Hands 176 Mormon Prophet 35, 76, 119, 131 Moroni 21, 24–5, 50, 57, 70, 91, 94, 143, 182, 187, 189–90, 217 Morrison, Alexander 36, 242 n.3, 243 n.9

mortal ministry 25, 39–40 motherhood to enter into marriage 163 Mouw, Richard J. 5, 200 Nauvoo 101, 111, 118, 144, 146, 208 near death experience 221 Nelson, Russell M. 210 Neuhaus, Richard John 37 New England Puritanism 200 New Testament 4, 12–13, 16–17, 22, 26–8, 33–4, 49, 86–7, 89, 100, 102–3, 113, 117, 127, 141, 156, 169, 193, 221 book of Revelation 16 Church 4, 100–3 divine interventions 49 dreams 49 extraordinary statements 56 first-century apostles 40 focus on 100 healings 49 manifestations of the gifts of the Spirit 100 predictive prophecies 49 religion 17 restoration of 100 visions 49 New Translation 132 Nibley, Hugh. 251 n.12 Nicene Christianity 47 normative behavior 168–9 Oaks, Dallin H. 71, 210, 245 n.6, 248 n.18, 253 n.15, 253 n.19, 256 n.6 Old Testament 22, 28, 47, 53, 86, 92, 100–3, 142, 149, 158, 186, 221, 224, 237. See also New Testament Church 100–3

INDEX competing agendas 100 plural marriage 101 restoration 102 sacraments or ordinances 101 temple endowment 101 temples belong to 141 themes 101–2 omniscience 117 ordinances 4, 33–4, 58, 70, 100–1, 109, 114, 126, 136, 143, 146–8, 156, 179–81, 185–6, 211, 230, 234 Orthodox Christian theology 197 Orthodox Christianity 35 Orthodox Church 210 Orthodox soteriology 194 over-codification of faith 107 Packer, Boyd K. 80, 249 n.16, 254 n.16 Packer, Elder 81 Passover day 144 patriarchal blessing 158, 181 Paulsen, David 46, 243 n.5 Pearl of Great Price 30, 44, 47, 50, 57, 101, 103–4, 132–3, 160, 215, 222, 225, 228 Pentecostal movement 189 People magazine 168 Perpetual Education Fund 175 Peter, Simon 121 Pew Survey on Religious Knowledge 27 Philips, J.B. 34 physicalism 200 Pinnock, Clark 47 plural marriage 101, 108, 153, 162–3, 208–9 place and purposes of 163 polygamy 162–3. See also plural marriage polytheism 62

267

post-New Testament church councils 43 Pratt, Orson 70, 128, 225, 245 n.4, 250 n.10 Pratt, Parley P. 50, 94, 202, 240 n.14, 243 n.10, 247 n.21, 257 n.21 premillennialists 224 premortal life, doctrine of 81 premortality 157 preparedness 180 Presbyterian Church 2, 9–10 Presbyterianism 12 Presbyterians 2, 5, 95, 226 priesthood of Aaron 33 authority 4, 38, 144, 146–8, 190 -centered temple 142 holders 181 leadership 108 ordinances 156 offices 102 powers 35 Prime Mover 48 primitive Christianity, reestablishment of 2 primitivist movements 4 private spirituality 169 Prophet Mohammed 209 Prophet of the Restoration 129 prophetic interpretations of confusing Biblical teachings 30 prophetic preparation 21 prostitution of faith 2 Protestant 6, 35–8, 56, 67–8, 72, 87, 126, 145, 150, 205 Protestant Christianity 150 Protestant discussions of LDS theology 67 Protestant Reformation 38, 68, 87 Protestant theology 126–7 Protestant tradition 73

268

INDEX

Protestant worship 150 Provo Temple 214 redemptive theology 5 reformation 36, 38 Reformed Christians 72 religious affiliation 176 beliefs 87, 171–2, 189 confidence 96 covenants 24 disputes 87 faiths 99 principle 91 traditions 99 renaissance 87 repentance 33, 51, 69–70, 114, 116, 230 restoration movement 4 restorationism 2 resurrection, judgment, and glory 124–7 Richards, Willard 3 Rigdon, Sidney 125 righteousness 33, 68–9, 71, 73, 78, 119, 132, 193, 204, 223, 225, 235, 237 self-righteousness 121, 170 terrestrial level of 223 rightful succession 38–41 ritual behaviors 180 Roberts, B. H. 240 n.4 Robinson, Stephen E. 256 n.7 Roman Catholic 5–6, 27, 37, 67, 71, 73, 126–7, 136, 150, 203 Roman Christianity 35 Romney, Mitt 55, 56 royal family members 77–80 sacraments 4, 33–4, 100–1, 109, 114, 126, 145–6, 150, 173, 181, 185–7, 217, 237. See also ordinances

sacred rites 33 safety of the platitude 85 Saint movement 4 salvation blessings of 74 Christ as essential 60 Christ’s atonement 48 doctrine of 68 essential elements 67 eternal 94, 232 for fallen man 70 Father’s plan 78 God’s plan for His children 77, 212 Gospel of 95 by grace 5, 38 of humankind 34 message of 116–17 offering to mankind 64 soteriology 115 of souls and men 52 unto the children of men 59 same-gender marriage 108 Satan Worshippers 55 School of the Elders 198 Scott, Richard G. 107, 248 n.15 scriptural promise 123 scripture study 173, 176, 183, 186–7, 218 scriptures of truth 119 sealings 147–8 Second American Revolution 1 Second Coming 222–4 Christ in glory 224 end of worldliness 222 millennial reign of Jesus Christ 222 self-reliance 180 seminary 176–7 Church-run 177 early-morning 177 sensationalism 52 sense of life 80–2

INDEX sense of morality 169 Shipps, Jan 4, 100, 101, 102, 240 n.12, 247 n.1 Sindex (survey) 168 Sjodahl, Janne M. 203 Skousen, Royal 241 n.9 Smith, Hyrum Mack 203 Smith, Joseph 39, 112, 158, 224, 248 n.7 249 n.14, 257 n.2 adversary’s attack 13 antagonism toward Roman Catholic 68 articles of faith 94, 230–1 biblical and revelatory character 23 communion of the saints 156 concept of eternal marriage 101 contention in heaven 78 doctrine of deification to 198 Emma (wife) 22 eternalism 76 experience with Father and the Son 16 extension of religious faith 21 first vision 52 foolish errors 21 frontiersman personality 20 gap between the vision 14 goal 93 God’s omniscience 89 Godhead’s description 44–5 grand prophetic projects 103 heavily Protestant culture 64 historical nature of vision 12 honesty 14 indicated that temple baptismal 101 involvement in treasure seeking 21 Joseph Smith, Sr. (father) 9 LDS belief 16

269

lectures on faith 198 Lucy Mack Smith (mother) 9 missionary efforts 14 movement set in motion 209 native cheery temperament 20 nature of his prophetic mission 23 perceptions and intentions 23 priesthood offices introduced by 102 prophetic calling of 19 prophetic mission 23 prophetic oracles 221 religious background 9–10 revelation 89, 93, 100–1, 154, 188, 190 School of the Elders 198 Second Coming 14, 222 shifting theology 13 statement about God 45 teach holy activities 146 teachings 17, 58 translation of Bible 132 treasure seeking 21 understanding of God 16 untimely death 101 vision 10–2 gap 14 theological significance 15–16 wanted to restore the breach in Christianity 156 William (brother) 10 Snow, Erastus 137 Snow, Lorenzo 116, 202, 205 social and worship activities 174 social trinitarianism 62 sola gratia 67 soteriological problem of evil 115 spirit memories 83 spirit of Christ 93 Spirit of God 92, 142, 146, 189, 194, 215

270

spirit of prophecy 137 spiritual empiricism 92 spiritual standing 79 Stake Presidents 173 Stark, Rodney 110, 209, 248 n.21–2, 254 n.14–15, 257 n.1 Stavripoulos, Christoforos 196 stewardship 132–3 Stott, John 202 Sunday School 30, 145, 173, 213–14, 217 Sunday worship, music for 174 symbolism of Catholic and Orthodox worship 150 Taylor, John 36, 79 teenage delinquency 168 temple baptism 148 belong to the Old Testament 141 divorce rates 164 endowment 148 garment 179 Herod temple 141, 149 Kirtland temple 144 marriages 181 Ohio temple 144 Old Testament prophecies of 142 ordinance 146, 159, 187 priesthood-centered 142 primary purpose of 146 Provo temple 214 scattering of the apostles 142 sealing ordinances 148 service 161 Solomon temple 149 spiritual manifestations 144 symbolic clothing and action 149 teachings and practices 144

INDEX traditional Christian and LDSChristian view 141–5 understanding of lost temple authority 143 washings and anointings 148 work/workers 179 Zion-like communities 143 terrestrial bodies in the resurrection 126 terrestrial glory 123, 126 theological falsehoods 87 theological features of true Christianity 62 Thummim 22 Times and Seasons 118 tithing 174–5 Tocqueville, Alexis de 1 Top, Brent L. 254 n.12, 255 n.29, 256 n.5 total depravity 72 traditional Christianity 13, 26, 43, 56, 59–60, 146, 153–4 traditional teachings, consistency of 87 Trinity. See Godhead, The truth emotion-based method of ascertaining truth 88 ways to know truth 86–8 Twelve Apostles 34, 40, 210, 234 Tyndale, William 87 Underwood, Grant. 241 n.17 United Order or the Order of Enoch 133 universalism 10 unwed parenthood 163, 168–9 unwed sexual intimacy 163 Urim 22 Vajda, Jordan 203 vicarious service 117–20

INDEX virtue 179–80 vision of the glories 125, 198 visiting teacher 174 Volf, Miroslav 62 volunteer service 173 Warburton, Roy O. 39 Webb, Stephen 27–8, 242 n.18 weight of authority 87 welfare assistance 176 Wesley, John 35, 127, 185–6 Western American Church 209 Westminster Confession of Faith 2 Whitney, Orson F. 37 Wickman, Lance B. 257 n.2 Wilkinson, Bruce 126 Willard, Dallas 193 Williams, Roger 35 Woodruff, Wilford 3 Word of Wisdom 101, 177–8 Wordsworth, William 76

271

world of spirits 113–14 worship service 30, 144, 150, 173–4, 177, 217 Wright, N.T. 113, 127, 193 Yahweh. See Jehovah young Church 34–5 Young, Brigham 3, 30, 39, 95 Young, Joseph 134, 137 youth camps 183 Zion 102, 113, 119, 131–8, 143, 223, 226–7, 231 consecration 132 doctrine of 131 multiple meanings 133–5 New Translation 132 specific location of 133 Spirit of Zion 135 stewardship 132–3 Zizioulas, John 62