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Mormonism and Christianity

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Depiction of God the Father and Jesus Christ appearing to Joseph Smith, Jr. during his First Vision (stained glass, anonymous, 1913, Church History Museum).

Mormonism claims to be a literal restoration of the original church of Jesus and his twelve Apostles. Thus, Mormonism classifies itself within Christianity. Mormonism teaches that the traditional Christian orthodoxy has departed from the teachings of Jesus, and that Mormonism therefore is the most Christian of faiths.^[1] In many important ways, the religion differs from orthodoxy as held by Catholic, Orthodox, and Protestant Christianity. To those for whom Christianity is defined by that orthodoxy, Mormonism's differences place it outside the umbrella of Christianity altogether.^[2]

Mormonism was founded by Joseph Smith, Jr. in the 1820s during a period of innovation within American Christianity known as the Second Great Awakening. Since its beginnings, the faith has proclaimed itself to be Christianity restored to its original authority, structure and power; teaching that the existing denominations "were believing in incorrect doctrines, and that none of them was acknowledged of God as his church and kingdom",^[3] and "all their creeds were an abomination in his sight."^[4] Though the religion quickly gained a large following of Christian seekers, in the 1830s, many American Christians came to view the church's early doctrines and practices^[5] as politically and culturally subversive. This discord led to a series of sometimes-deadly conflicts between Mormons and non-Mormon Christians.^[6] Today, there are no longer violent conflicts between Mormons and non-Mormons on the basis of religious principles. Nevertheless, the religion's unique doctrinal views and practices still generate dismissive criticism, as well as efforts by Mormons and non-Mormon Christians to proselytize each other.

Mormons (also known as Latter Day Saints or LDS) believe in the Old and New Testaments, in Jesus Christ as the Son of God and Savior, the crucifixion as a final offering and his resurrection. However, Latter Day Saints reject the ecumenical creeds and definition of the Trinity taught by the Roman Catholic Church, the Eastern Orthodox Church, the Anglican Communion, and Trinitarian Protestantism,^[7] and hold that the New Testament prophesied both the apostasy from the teachings of Christ and his apostles^[8] as well as the restoration of all things prior to the second coming of Christ.^[9] Mormons also hold the Book of Mormon to be divine scripture, equal in authority to the Bible.^[10] The LDS teach that these keys were taken from the earth with the death of the original apostles, and were restored to Joseph Smith, Jr. by those who held them anciently,^[11] resulting in a full restoration of primitive Christianity.

Mormonism is one of numerous denominations that arose during the Second Great Awakening of the nineteenth century that shared a desire to restore primitive Christianity and, like others before and since, have rejected traditional Christianity and the denominations that represent it. For their part, Protestants,^[12] Eastern Orthodox,^[13] and Roman Catholics, each with their distinctive emphases,^[14] teach that the Christian faith has been passed on in the church since the time of the Twelve Apostles. Traditional Christian churches teach that the scriptural canon is closed to new revelation, which ceased with the end of the Apostolic Age. The creeds of traditional Christian churches, such as the Nicene creed (A.D. 325), describe the faith that has been preserved. Traditional Christians teach that this transmitted faith is the biblical doctrine, preserved by the guidance of the Holy Spirit; especially, the Eastern Orthodox and Roman Catholicism teach that this Faith is a necessary accompaniment to the Bible. By inference, any who depart from the faith preserved by the Holy Spirit cannot authentically proclaim the Gospel of reconciliation through Christ.^[15]^[16]^[17] Traditional belief, especially the belief in Trinitarianism and the conviction that new public revelation ended with the death of the last apostles, implies that the Latter Day Saints' additional scriptures and other revelations alienate them from the Christian tradition of faith.

[edit] Overview comparison

The core, distinguishing Latter Day Saint belief is that Joseph Smith, Jr. was a prophet who, like Moses, received revelation and scripture from God.^[18] The first such revelation recorded by Smith stated that the original apostolic church was lost after a "Great Apostasy" in the early church. Smith claimed subsequent revelations instructed him to organize^[19] the restored church of Jesus Christ and carry it to all the earth.^[20] Today, Latter Day Saints believe their church is the fulfillment of scripture and has the same authority as the church established by Jesus Christ^[21], that successor apostles to Joseph Smith are also prophets, and that revelation is on-going.^[22]^[23]

Apologists for traditional Christianity argue that the beliefs unique to the LDS are incompatible with the Bible and unsupportable from either tradition or history.^[24] The idea of "apostolicity" found in historical Christianity, and the belief in "apostolic succession" found especially in Catholicism, Orthodoxy and Anglicanism, express faith that a complete apostasy is rendered impossible by the continual presence of Christ in the church according to their interpretation of Christ's statements to the apostles, "... I tell you, you are Peter, and on this rock I will build my church (ecclesia), and the gates of hell (Sheol) shall not prevail against it." Matthew 16:18, and "I will not leave you as orphans; I will come to you." John 14:18.^[25]

[edit] Divine calling of the Prophet Joseph Smith, Jr.

Comparable beliefs

For both the Latter Day Saints and traditional Christians, the central distinguishing doctrines of Mormonism are: Joseph Smith, Jr.'s selection by God as a prophet and the restoration of the priesthood authority and doctrines of the primitive Christian church.^[26]^[27]^[28]^[29]^[30]

LDS perspective

The founder and first prophet of The Church of Jesus Christ of Latter-day Saints, Joseph Smith, Jr., stated that God, in a theophany (or "First Vision"), had indicated to him that all other Christian churches were in a state of apostasy and that he was to join none of them.^[31] In March 1830 the Book of Mormon was published, which Joseph Smith said was scripture that he had translated by divine power from buried golden plates delivered to him by an angel. The plates are not available for viewing, as Joseph Smith, Jr., stated the angel secured them after their translation.^[32] The translation of the plates recounted a history of the Lord's dealings with some of the ancient inhabitants of the Western Hemisphere, including a description of their civilizations. The most significant part of this history is the appearance of Jesus after his resurrection.

Smith, along with five associates, formed the Church of Jesus Christ according to New York State law at the time.^[33] He indicated that he was directed by God the Father and the Son, Jesus Christ, to restore the fullness of the Gospel because Christian churches had lost essential doctrines and priesthood authority that could not be recovered without a restoration. Most other Christian denominations disagreed and attempted to discredit Smith.^{[citation needed]}

Latter Day Saints teach a restoration of the Christian church is foretold in Acts 3:19-21 (Acts 3:19-21'^[34] ), and God gave Joseph Smith, Jr., and his successors revelations for the restoration of the Christian Church.

Latter Day Saints claim that the "rock" upon which Jesus promised to build his church (Matthew 16:16-18'^[35] ) had reference to divine guidance and government of the Church by way of revelation to authorized ministers.^[36] Latter Day Saints believe that a restoration of the Primitive Church was necessary to overcome otherwise insurmountable departures from the true faith established by Jesus Christ.^[37]^[38] For the LDS, this apostasy (Referred to in 2Thessalonians 2:3) especially included the loss of priesthood authority.

Traditional perspective

Traditional Christians reject the premise accepted by the Latter Day Saints, that a general apostasy has taken place, and therefore do not believe that new public revelation or a radical restoration have occurred. Joseph Smith is rejected as a prophet by traditional Christian churches.

[edit] Scripture

See also: Biblical canon and Standard Works

Comparable beliefs

The Latter Day Saints hold that the sixty-six books found in the King James Version of Bible are the Word of God.

LDS perspective

Latter Day Saints believe the Bible to be the word of God as far as it is translated correctly,^[39] believing that many "plain and precious things" have been lost.^[40] LDS believe that these truths were lost by omissions from the original text, poor translations, and false interpretations of certain passages. The preferred English language translation is the King James Version of the Bible.

Joseph Smith claimed a revelation concerning the Apocrypha, which stated, "There are many things contained therein that are true, and it is mostly translated correctly. There are many things contained therein that are not true, which are interpolations by the hands of men."^[41] This would accord with the standard Protestant attitude to the apocrypha of Smith's day. The revelation then says that it must be understood by the Spirit, and that without the Spirit one cannot benefit from it. The LDS do not incorporate the Apocrypha in their standard set of scriptures.

Although they consider the Bible a sacred text, the LDS believe that the Book of Mormon is a preeminent scripture. Regarding the English version of the Book of Mormon, Joseph Smith said,

“I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book”.^[42]

The title page of the Book of Mormon says: "And now, if there are faults they are the mistakes of men; wherefore, condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ."^[43] For the LDS, the Book of Mormon acts as a second independent witness "to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever."^[43] Mormon apologist Le Grand Richards said that "If we had no Bible we would still have all the needed direction and revelation of the Lord 'to his servants the prophets' in these latter days".^[44]

For the LDS, the Book of Mormon describes a history of God's dealings with ancient inhabitants of the Americas. The LDS have additional books of scripture they consider canon: the Doctrine and Covenants and the Pearl of Great Price. The Doctrine and Covenants contains some of the revelations of modern day prophets. Each denomination of Mormonism has its own version of the Doctrine and Covenants; the different versions vary on which modern day revelations are considered canon, usually due to disagreement on the succession of the prophets. The Pearl of Great Price includes additional scriptures such as the Book of Moses and the Book of Abraham.

LDS leaders from the Quorum of the Twelve Apostles have taught that General Conference talks which are "[spoken and] moved upon by the Holy Ghost shall be scripture".^[45] In addition to the prophets of the Americas and the Middle East, many Mormons believe that there were also ancient prophets in other regions of the world that received revelations that resulted in additional scriptures that have been lost and may one day be forthcoming; hence the belief in continuing revelation and an open canon.

Latter Day Saints dispute the authority of post-apostolic councils, and reject their decisions as human doctrines. In his account of the First Vision, Joseph Smith, Jr. recorded the following as The Lord's answer to his question of which church he should join:

"I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.^[46]

Traditional perspective

The Catechism of the Roman Catholic Church says,

"Christian faith cannot accept 'revelations' that claim to surpass or correct the revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such 'revelations'."^[47]

"The Chicago Statement on Biblical Inerrancy", a statement signed by "nearly 300 noted evangelical scholars" similarly states in the section "Authority: Christ and the Bible":

"No new revelation (as distinct from Spirit-given understanding of existing revelation) will be given until Christ comes again."^[48]

The traditional view holds that the foundation of the Apostles and Prophets cannot be supplemented or replaced by new revelation such as that claimed by Joseph Smith. For example, according to the Lutheran Church, Missouri Synod in an official response to Mormonism, it is stated,

"Lutherans understand the Scriptures of the biblical canon to teach that God has directed and bound all Christians to the Word of the Apostles and Prophets on which alone [the foundation] the church is built (Eph. 2:20; 2 Tim. 3:16; 2 Pet. 1:20-21) ... Thus, Lutherans reject any claim of modern revelation given to 'supplement' or 'add to' the Word of God ..." ^[49]

While there is some disagreement over the exact limits of the canon of the Old Testament, and there is diversity in the textual traditions through which the New Testament is received, the traditional list of books accepted as scriptural canon has been otherwise consistent and stable for many centuries. These books are the canon, the norm or rule of Christian teaching for these churches, and are assumed by them to have been in common use in Christian congregations long before a fixed list of books was formalized. Roman Catholics and Orthodox include the deuterocanonical books but most Protestants do not.^[50] The biblical canon are those formally recognized scriptures which had been in common use in the churches, to distinguish these from merely human writings, to be used in settling doctrinal disputes, and ecumenical councils produced creeds that epitomize and clarify the faith of Christians.

The Roman Catholic and Orthodox churches teach what has been called Solo Verbo Dei ("the Word of God alone"): a 'dual source' theology which gives veneration to both Holy Scripture and Sacred Tradition, as compatible sources of special Divine Revelation. Protestants hold that the authority of the post-apostolic church to speak the word of God is limited to what originates from the Scriptures (sola scriptura).

[edit] Nature of God

Main article: Godhead (Latter Day Saints)

Comparable beliefs

The Latter Day Saints and traditional Christians both profess belief in "one God" in "three persons": the Father, the Son and the Holy Spirit. However Mormonism rejects the traditional dogma of the Trinity, as exemplified in the Nicene Creed and other statements. Because of their rejection of the Trinity, critics have compared the Mormon doctrine of God with Arianism and Semi-Arianism.^{[citation needed]}

LDS perspective

Latter Day Saints differ from other Christians in their interpretation of 'oneness' and in beliefs concerning the origins of the members of the Godhead .

The Book of Mormon and the Doctrine and Covenants are explicit in their assertion that all three members of the Godhead; Father, Son and Holy Ghost are "one God".^[51] In Latter Day Saint belief, the three members of the Godhead are united as the "Divine Godhead" and "Holy Trinity, comprising three physically separate and distinct individuals who together constitute the presiding council of the heavens."^[52] The three members of the Godhead work in complete harmony in all things and are completely united in all Godly attributes, but each have unique, separate identities and physical distinctness. Apostle Jeffery R. Holland taught this principle clearly in the October 2007 General Conference:

"We believe these three divine persons constituting a single Godhead are united in purpose, in manner, in testimony, in mission. We believe Them to be filled with the same godly sense of mercy and love, justice and grace, patience, forgiveness, and redemption. I think it is accurate to say we believe They are one in every significant and eternal aspect imaginable except believing Them to be three persons combined in one substance, a Trinitarian notion never set forth in the scriptures because it is not true....We declare it is self-evident from the scriptures that the Father, the Son, and the Holy Ghost are separate persons, three divine beings, noting such unequivocal illustrations as the Savior’s great Intercessory Prayer [John 17], His baptism at the hands of John, the experience on the Mount of Transfiguration, and the martyrdom of Stephen—to name just four."^[53]

The Godhead is a council of exalted individuals, over which the Father presides as head, with whom the other members are in complete agreement, and thus together constitute a united power. Former President and Prophet of the Church, Wilford Woodruff explained:

"With all the divisions, and all the discontent, and the quarrellings and opposition among the powers on earth, or that have been revealed from heaven, I have never heard that it has ever been revealed to the children of men that there was any division between God the Father, God the Son, and God the Holy Ghost. They are one. They always have been one. They always will be one, from eternity unto eternity. Our Heavenly Father stands at the head, being the Author of the salvation of the children of men, and having created and peopled the world and given laws to the inhabitants of the earth".^[54]

In Mormonism, the ultimate objective of God's creation is exaltation; that is, God's objective is that all humanity become completely one with him just as Jesus is. Latter-day Saints believe that through Jesus Christ they become joint-heirs and may inherit all that Jesus Christ inherits (Romans 8:17). In this context, they believe that they may become gods as described in the scripture, but that God will always be God and his role as the object of their worship and praise will not diminish. Apostle Boyd K. Packer explained:

"The Father is the one true God. This thing is certain: no one will ever ascend above Him; no one will ever replace Him. Nor will anything ever change the relationship that we, His literal offspring, have with Him. He is Eloheim, the Father. He is God. Of Him there is only one. We revere our Father and our God; we worship Him.

There is only one Christ, one Redeemer. We accept the divinity of the Only Begotten Son of God in the flesh. We accept the promise that we may become joint heirs with Him." ^[55]

The doctrine of mankind attaining godhood through the merits and mercy of Christ in Latter Day Saint theology is described most clearly in scriptures like Doctrine and Covenants 76:50-70, and Latter Day Saints believe this doctrine also has support in biblical teaching.^[56] (See also Exaltation (Mormon).) It has been noted^[57] by Latter Day Saint leaders:

"Man is the child of God, formed in the divine image and endowed with divine attributes, and even as the infant son of an earthly father and mother is capable in due time of becoming a man, so the undeveloped offspring of celestial parentage is capable, by experience through ages and aeons, of evolving into a God."

Traditional perspective

Traditional Christians view the Nicene Creed as a definitive example of Christian faith in God. The dogma defended by such creeds, Trinitarianism, teaches that there is one God, one unchangeable spirit, neither corporeal nor visible,^[58] eternally subsisting in three persons (or in the Greek hypostasis): the Father, the Son, and the Holy Spirit. Only God is without beginning, uncreated and the Creator of all things. The Father is the principium, the One from whom the Son is given and from whom the Spirit proceeds.^[59] Jesus is the Word who eternally originates from the Father; this Son is disclosed in the Incarnation by the power of the Holy Spirit. The Holy Spirit proceeds from God, revealing him in and through the Son who is the manifest expression of all that he is, and thus the Holy Spirit, God's own breath and spirit, is God made known. These three are co-eternal and co-equal; so that the Father without the Son is impossible, as the Father and Son are not apart from the Spirit; each contains the fullness of the other, and is in turn contained; so that God is a truly single and simple being (not a composite unity) subsisting in three "hypostases", three subjects and objects of mutual love.

To manifest the Father's glory, "the incorporeal and incorruptible and immaterial Word of God"^[60] who indwells the Father became incarnate in the womb of the virgin, Mary, by the power of the Holy Spirit, for humanity's salvation from sin. Conceived as a man, Christ is the promised "seed of the woman" and descendant of David. He is the heir of humanity according to the promises of God: that is, the Son of Man. By taking flesh the Son of God was subject to the "laws of nature" and the biblical law of God,^[61] of which he, the wisdom of God, is the author. For the salvation of the world, Jesus submitted to the penalty of sin, which is death, not on his own account but for the sake of mankind. Therefore the Father raised him up by the Holy Spirit, conquering death once and for all, and seated him at his right hand to reign from heaven until he returns to judge the living and the dead. Jesus Christ sent the Holy Spirit from the Father to the Christian church, to manifest the salvation disclosed and accomplished in him for the sake of the whole world. As Jesus is believed to be the incarnate Second Person of the Holy Trinity, Jesus is God joined to human nature in one person.

In traditional Christianity only one being is God, and humanity was created to be like him through participation in his life, by his gift of that life.

Implications and misunderstandings

Numerous differences appear, if one contrasts Latter Day Saint belief of the Godhead with the Trinitarian view, but an overlap of terminology adds to the controversy. Additionally a number of similar beliefs about the character of God (such as the attributes of mercy, love, kindness) compound the problem of clarifying the theological line of demarcation that exists between the two in every aspect.^[62]

One locus of difference is the sense in which salvation betokens participation in divinity. Since ancient times, Christians have explained the reciprocal nature of redemption through Christ, emphasizing that Christ is none other than God partaking human nature in order to explain how, in Christ, humanity partakes of the divine nature (sometimes called theosis or deification).^[63] The early writers represented their explanations as the biblical teaching that, through the saving grace of Jesus Christ, believers participate in the oneness of the Son with the Father in the Holy Spirit,^[64] and become sons by adoption and "heirs of God and joint heirs with Christ."^[65] Mormons believe their doctrine to be in harmony with the original version of this biblical teaching, which they call exaltation, although not with the Trinitarian interpretation of it.

Furthermore, traditional understanding of God excludes any possibility that God may be incarnate other than in the Son. The difference in the Latter Day Saints' view of God shows itself in the controversy concerning the belief that God the Father progressed from being a man, as Jesus was, to become the supreme being. Although not emphasized as Latter Day Saint doctrine by the recently deceased President of the Church of Jesus Christ of Latter-day Saints, Gordon B. Hinckley,^[66] it is taught in Church manuals and has been mentioned by numerous contemporary Church leaders ^[67] as well as past leaders from other eras of Mormon history.^[68] Joseph Smith, for example, taught this principle in a funeral talk that has become known as the King Follett Discourse (King Follett was the individual who had died), which is frequently cited by adherents and critics for a justification of this belief. While Mormonism is at least open to speculation that God was once a mortal who progressed to his present exalted state, or that he was once subject to other gods, such ideas are totally excluded from traditional orthodoxy.

These comparisons are further complicated by the fact that Mormonism identifies Jesus with YHWH, the covenanting God in the Old Testament, and the name, Eloheim, they associate with God the Father or the heavenly council of gods, the Godhead, which according to their belief bears the name of Eloheim by synecdoche.^{[citation needed]} According to traditional Christianity however, YHWH is the only being that is God, and there is no other, and Eloheim is another name for the same being: YHWH is Elohim in the traditional view, and Jesus is the incarnate glory of YHWH Elohim.

Another point of theological contention with Latter Day Saints is a teaching concerning an exalted woman, a female counterpart to God. Though there is no formal definition of this doctrine, many Latter Day Saints believe that God is married to an exalted woman whom they call Heavenly Mother.^[69]^[70] Her existence is acknowledged by many Latter Day Saint members and leaders,^[71] but she is rarely mentioned. Many members consider that she is held sacred by God and thus rarely mentioned by God to mortals.^{[citation needed]}

Both traditional Christians and Latter Day Saints view Mary as the wife of Joseph and the biological mother of Jesus Christ, and a virgin at the time of his birth . While Roman Catholics, Eastern Orthodox and many Anglicans have great veneration for Mary, she is not worshiped; though they commend to believers her faithfulness to Jesus. Roman Catholics have referred to her as Queen of Heaven. Some critics of Latter Day Saints conclude from quotations of Latter Day Saint leaders regarding the biological paternity of Jesus Christ^[72] that Latter Day Saints believe there was some sexual relationship between Mary and God. Modern Latter Day Saint leaders point out quotations from earlier Latter Day Saint leaders refer only to their belief that Jesus receives his biological paternity from God, not Mary only, and do not imply sexual behavior between God and Mary.^[73]

[edit] God and the natural order

LDS perspective

Latter Day Saints view God as part of the natural order, and yet infinitely above anything else in it, and therefore in complete mastery of both himself and everything else. Joseph Smith taught that "God Himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens,"^[74] and Latter Day Saint theology teaches that he is now in a state of Eternal Progression. Apostle Bruce R. McConkie, in his talk entitled "The Seven Deadly Heresies" explained what is meant by this term:

There are those who say that God is progressing in knowledge and is learning new truths. This is false- utterly, totally, and completely. There is not one sliver of truth in it. It grows out of a wholly twisted and incorrect view of the King Follett Sermon and of what is meant by eternal progression. God progresses in the sense that his kingdoms increase and his dominions multiply—not in the sense that he learns new truths and discovers new laws. God is not a student. He is not a laboratory technician. He is not postulating new theories on the basis of past experiences. He has indeed graduated to that state of exaltation that consists of knowing all things and having all power. The life that God lives is named eternal life. His name, one of them, is "Eternal," using that word as a noun and not an adjective, and he uses that name to identify the type of life that he lives... Why anyone should suppose that an infinite and eternal being who has presided in our universe for almost 2,555,000,000 years, who made the sidereal heavens, whose creations are more numerous than the particles of the earth, and who is aware of the fall of every sparrow—why anyone would suppose that such a being has more to learn and new truths to discover in the laboratories of eternity is totally beyond my comprehension.^[75]

Latter Day Saint belief is neutral toward scientific studies, and does not believe that science and religion can conflict. Any perceived conflicts are believed to be due to an incomplete understanding of the scientific principles, religious principles, or both.^[76]^[77] Latter Day Saint belief is that miracles conform to some law, known or unknown. The miracle is often not the actual action, but the timing and/or circumstances of that action.^[78] Latter Day Saint doctrine categorically rejects the notion of creation ex nihilo and rather asserts that the creation of the earth was an "organization" of eternal matter (as one would fashion a ship out of raw materials).^[79] In a similar fashion, the raw spiritual materials of which the intelligence of the soul of man are comprised are considered to be co-eternal with God, and the creation of the individual spirits of God's children was also in this sense an organization and not a creation ex nihilo.^[80]

Traditional perspective

Traditional Christianity teaches that God is the origin of all things including the laws of nature, and that matter is finite, created in absolute dependence upon his will for its existence. Having established creation, God works through, rather than in opposition to, natural, created means. However, because he is incapable of contradicting himself, God has acted at times in a way that shows "nature" to be entirely subject to his word and spirit, for the specific purpose of revealing his glory; which are called miracles. Traditional Christianity asserts that God sometimes reveals his glory in ways for which no explanation is possible, except because of his direct act and not by means of "laws of nature"; the three most typical examples of which are, creation from nothing by his Word and Spirit; the incarnation of the Word, Jesus, by the power of the Holy Spirit; and the resurrection of Jesus by his Spirit.

[edit] Plan of salvation

Main article: Plan of salvation

LDS perspective

Latter Day Saints believe in a pre-mortal existence, in which every person is literally the spirit child of God. Prior to the existence of spirits, some element of the human spirit, called intelligence, existed eternally in the same sense that God existed eternally, but in a less progressed form of energy or matter. It is in this sense that man and God are co-eternal (not "co-equal", which is not a part of Latter Day Saint doctrine). God is both creator and a literal, spiritual, Heavenly Father. God created the physical man, Adam, "in his own image" that his children might progress.

Regarding the afterlife, Latter Day Saints believe that there will be a deification or exaltation of all of humanity who are worthy of it through the saving and redeeming power of the Savior's atonement.^[81]^[82] The oft-quoted saying (by Lorenzo Snow, a Latter Day Saint Prophet) that captures this idea is, "As man is, God once was; as God is, man may be." Simply put, this means that God was once flesh and blood and that men can become gods.

Latter Day Saints consider this tenet to correspond with Biblical teachings, also interpreting early orthodox Christian writings as having taught that this doctrine during the earliest periods of Christianity.^[83] Some Latter Day Saints further note that the doctrine of theosis of the Orthodox Church is evidence that this doctrine is based on early Christian teaching.^[84]

Latter Day Saints believe that a form fairly comparable to their doctrine of theosis was clearly taught in the earliest Christian fathers, if not the same.^[85] Latter Day Saints assert the doctrine was debated, and underwent change over the centuries, until under Nicene Christianity the idea of mankind's limitless potential was lost.

Traditional perspective

According to traditional Christianity mankind is created by God beginning with mortal existence, but "made in his own image and likeness" according to the Book of Genesis; that is, made with the capacity to know and to love God, and to be like God, to the end that God should be glorified in man when man shares in the life of God, entering into the rest of God.^[86] They interpret 1 Corinthians 15:46 accordingly: "But it is not the spiritual that is first but the natural, and then the spiritual."

In traditional Christianity, it is taught that only God is eternal, and that everything else began existence by the command of God. Thus during the Arian debates, when Arius claimed that "there was a time when Christ was not" (i.e. did not exist), the orthodox counter-argument was that Christ was co-eternal with the Father and the Holy Spirit. Both sides of this debate agreed implicitly that nothing else is co-eternal with God, and thus that for Arius to claim that Jesus was not eternal was to claim that he was not God, but was given existence by God like angels and humans, made "a god" by the will of God, contrary to the orthodox doctrine.

In contrast to the Mormon view of exaltation, theosis as taught by the Orthodox Church is an expression of the belief that God is "one-in-substance", in direct contrast to a united participation in one purpose, grace, power and glory. For example Athanasius, a principal fourth century defender of the Nicene Creed, writes:

“

Here we see the contrast between the "One-in-substance" of Father and Son and the mere participation in the Divine Fulness which, in various measures, is given to His creatures. The Son is the Father's Word and Wisdom, and thereby His illuminating and deifying power,—not alien, but one in substance with Him, for by partaking of Him we partake of the Father to whom He belongs. Wherefore, if He, too, Himself were from participation and not from the Father, His substantial Godhead and Image, He could not deify, as needing deification Himself. For, as to one who possesses only from participation, even what he has is not his own, but the giver's, and what he has received is barely the grace sufficient for himself.^[87]

”

Bishop Timothy Ware, formerly Spalding Lecturer in Eastern Orthodox Studies at Oxford University wrote in referring to the differences of the views between Mormonism and the Orthodox Church:

“

"Deification," on the Orthodox understanding, is to be interpreted in terms of the distinction between the divine essence and the divine energies. Human beings share by God's mercy in His energies but not in his essence, either in the present age or in the age to come. That is to say, in theosis the saints participate in the grace, power, and glory of God, but they never become God by essence.^[88]

”

[edit] Need for salvation

LDS perspective

In contrast, the LDS church rejects the concept of inherited original sin, though it does acknowledge that man in his natural state (without the light of God's spirit) is an enemy to God^[89] as a result of Adam's transgression. Thus, they teach that one is only punished for one's own individual sins and not for Adam's transgression (Ezekiel 18:20).^[90] The transgression of Adam and Eve is seen as a necessary step in God's plan to bring about the human race. (2 Nephi 2:25) The tenth president of the LDS church, Joseph Fielding Smith, explains this:

"Adam did only what he had to do. He partook of that fruit for one good reason, and that was to open the door to bring you and me and everyone else into this world, for Adam and Eve could have remained in the Garden of Eden; they could have been there to this day, if Eve hadn’t done something. One of these days, if I ever get to where I can speak to Mother Eve, I want to thank her for tempting Adam to partake of the fruit. He accepted the temptation, with the result that children came into this world."^[91]

Furthermore, the members of the LDS church believe that Adam and Eve were given two conflicting commandments: one was not to eat of the fruit, and the other was to multiply and replenish the earth (reproduce). Therefore, one of the commandments had to be broken to satisfy the other. However, the church teaches that this was not a sin, but a transgression, because Adam and Eve did not have knowledge of good and evil before the Fall, and because Adam was expressly told, "thou mayest choose for thyself" (Moses 3:17) to enable bringing about mankind's needed agency.

Traditional perspective

Adam's sin is disobedience to God's command, and has nothing at all to do with enabling the conception or bearing of children according to the traditional view. It is understood as an act arising from man's inexcusable doubt of God's goodness and wisdom, in preference for one's own imagination, lusts and fears. The result of their unbelief and sin is alienation from God of themselves and of their children after them, and the subjection to futility and death of the creation made subject to them (the doctrine of original sin). That God does not abandon them is made evident in his promise of the "seed" of the woman, who would overcome the deceiver of the woman, the "serpent", and his "seed". Important, if subtle differences exist in the separated traditions, concerning the doctrine of original sin.

[edit] Faith and works

LDS perspective

Main article: Perfection (Latter Day Saints)

While both groups believe that faith in Jesus Christ is essential for salvation, Mormons place distinctive emphasis on the necessity of good works, as described in James 2:14-20.^[92] These works are viewed as an expression of their love for the Savior and for mankind, and are unrelated to the Catholic concepts of penance or indulgences. Like Catholics, Mormons do not believe they can "earn" their place in heaven through good works, but rather provide services because they believe that is what Jesus wants them to do and they feel an inner motivation of charity toward all mankind, as explained in Matthew 25:40.^[93] Latter Day Saints do believe, however, that the degree to which an individual exercises faith and works diligently to serve Christ throughout their life, will have a direct impact on the glory and reward that individual receives in heaven. Section 76 of the Doctrine and Covenants states that those who inherit the Celestial Kingdom (the highest degree of salvation in LDS theology) are those who:

...received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial...That by keeping the commandments, they might be washed and cleansed from all their sins and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power; And 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;

In Latter Day Saint theology, faith and works are entirely entwined. Good works are a natural outcome of faith, and are the manifestation of that faith. Conversely, strong and dynamic faith in Christ is a natural outcome of works, and one who is unwilling to obey Christ's commandments in deed cannot develop true faith in spirit. Following James, the person of faith is a doer of the word, not just a hearer;^[94] James also teaches that good works are the life-blood of faith.^[95] It is a mistake to try to separate works from faith and suggest that one will bring salvation on its own, and this is not at all what LDS theology states.

Latter Day Saints believe it is important for each person to make the most of the life and talents they are given for the glory of God and the salvation of his children, while asserting the need for the grace of God provided by Jesus Christ. For the Latter Day Saint (as it is for many others who profess a Christian faith), without the atonement of Jesus Christ, salvation would be impossible, regardless of how many good works an individual performs in this life.^[96]

While Latter Day Saints believe that serving the poor and needy is a commission that every true believer in Jesus Christ takes upon himself or herself,^[97] and that good works have a bearing on the condition of the soul in the afterlife,^[98] they do not believe that their works will take the place of the grace of God in their salvation.^[99] All service in the Church is voluntary and LDS doctrine also affirms Paul's teaching that "God loveth a cheerful giver"^[100] and that he "delight[s] to honor those that serve him in truth and righteousness".^[101] It is clear from Latter Day Saint scriptures like Doctrine and Covenants, section 58 that voluntary good works on the part of the individual do have some bearing in LDS theology on salvation in the Kingdom of God.

Traditional perspective

Traditional Christians maintain that access to the Father, which is eternal life, is gained for mankind by Christ through his incarnation, life, death, resurrection, ascension and the gift of the Holy Spirit, who proceeds from the Father, through Christ to the Church. This grace is signified and sealed by the Holy Spirit in the Church through baptism into the death of Christ, whereby the recipient is declared a child of the covenant of God called to live by faith in Christ's resurrection from the dead.(Romans 6:4;^[102] Colossians 2:12^[103] ) For example, The Catholic-Lutheran Joint Declaration on the Doctrine of Justification states, "By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works."

In Eph 2:8-9, the Apostle Paul writes: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." In the context of explaining salvation from sin through participation in the life of Christ through the Holy Spirit, in contrast to the idea of salvation by laws and ordinances, the apostle Paul says in Galatians 5:6, "For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love."

[edit] Guidance by the Holy Spirit

Comparable beliefs

Both traditional Christians and Latter Day Saints attribute the governance of the church and of their individual lives to the influence of the Holy Spirit or Holy Ghost.

LDS perspective

Main article: Revelation (Latter Day Saints)

Latter Day Saints emphasize personal revelation from God by the power of the Holy Ghost as the only way to confirm a true knowledge of Jesus Christ. They believe that this revelation is the result of faith and personal inquiry, but that every person is born with the light of Christ.^[104] This innate power allows a person to distinguish good from evil and to feel the prompting of the Holy Ghost.

In addition to the light of Christ, Latter Day Saints believe that a person may receive a more frequent companionship of the Holy Ghost after confirmation. This priesthood ordinance provides the "gift of the Holy Ghost." Latter Day Saints believe they gain personal revelation in their daily lives and in Church responsibilities through the constant companionship of the Holy Ghost. In LDS belief, revelation is something that is experienced at all levels: from the prophet to the lay member; each member may receive revelation for many personal decisions, for guiding their children, and for their own responsibilities while serving in the church.

Because of this belief in continuous revelation guiding decisions by leaders of the LDS Church at all levels, including changes periodically in local lay leadership who serve in various responsibilities, Latter Day Saints sustain a newly called leader and support their leadership, believing that each assignment (referred to as a calling) came from the Lord. The LDS Church provides numerous instruction manuals for new leaders which provide general guidelines. Leaders are expected to use personal revelation to adapt these guidelines to the specific circumstances of their calling.

Each LDS member is also expected to use personal revelation to determine how best to apply Gospel principles and the commandments in his or her life in a path toward sanctification. Where there are questions over how a particular scripture or doctrine should be interpreted, members of the Church are encouraged to seek clarification in the writings of the modern day Apostles and Prophets in the Church, back to the days of Church founder Joseph Smith. Latter-day Saints generally accept the counsel of 2 Peter 1:20 that "no prophecy of the scripture is of any private interpretation", and understand this passage to mean that official doctrines of the church and authorized interpretations of the meaning of scripture are solely determined by the presiding authorities (First Presidency and Quorum of the Twelve Apostles) of the Church. Nevertheless it is also acknowledged in the Church that God can use scripture to deliver personal testimony and revelation to individuals.

While Latter Day Saints are encouraged to study the scriptures and writings of church leaders, they generally minimize the importance of theology relative to personal revelation and direct relationship with God through prayerful study of the scriptures and direct communion in personal prayer, in gaining a knowledge of Jesus Christ. Some study the early Christian writers in an attempt to understand the early teachings of the Christian Church, but the writings of modern non-LDS theologians are given less consideration except in an effort to understand mainstream Christianity. The "Standard Works" of the church (The Bible, Book of Mormon, Doctrine and Covenants and Pearl of Great Price), coupled with official teaching on the part of the Prophets and Apostles who serve as worldwide leaders, form the highest doctrinal and theological authority in the LDS church. Other unofficial writings of Church general authorities, lay members, and a number of Christian writers (e.g., C.S. Lewis) are seen as potentially beneficial and edifying, but are not considered in any way binding upon the Church membership as far as establishing official policy or belief is concerned.

Traditional perspective

For traditional Christianity, everything in the life of the church directs toward knowing the Father in the Son, in the Holy Spirit, in the church. The Holy Spirit guides the church and its members into a living conformity by faith, to the image of Christ the Son of God. Dogma is a core principle of that faith, as exemplified for example in the Nicene Creed. Doctrine is the instruction of the church to its members, concerning the pattern of sound words and upright life according to that faith. Christian theology is a vast body of literature for the explanation and defense of these core principles and doctrines of the faith. Each Christian also has the guidance of the Holy Spirit, to confirm them in the same faith, that they might glorify God in every decision of life. Personal guidance, "private revelation" or illumination, is sharply distinguished from public revelation, in traditional churches.

Jude 1:3, speaking of "the faith that was once for all delivered to the saints", is interpreted by traditional churches as defining "the faith" as a foundation which will not change, given to the church, disclosing Christ to whose image each Christian life must conform. This "deposit of faith" is to be preserved against distortion in contrast to a belief in on-going revelations. 2 Thessalonians 2:15 commands "stand firm and hold to the traditions that you were taught by us either by our spoken word or by our letter." Traditional Christianity is therefore principally concerned with maintaining the authority of the original teachings, with new arguments and explanations. It attempts to differentiate these original teachings from the arguments and customs intended to uphold them—but recognizes the authority of those arguments, customs and "personal revelations", so far as they are believed to "stand firm" and "hold to" the apostolic teaching. Protestantism is distinguished by the belief that the Church's preaching and teaching tradition maintains only what has been written (sola scriptura). Catholicism and Orthodoxy assert that some apostolic teachings are not written, and have been maintained by apostolic succession as bishops have entrusted them to their successors in a continuous line from the Apostles of Christ.

Trinitarian churches teach that God's own Spirit dwells within the church and each member, to manifest Christ in them. The Holy Spirit conforms them to the truth deposited in the church and in each of them as members of the church, to direct them along with the whole church into the fullness of Christ, the revelation of God.

[edit] Religious authority or priesthood

Comparable beliefs

The Latter Day Saints and Trinitarians teach that Christ established a people through whom salvation would be proclaimed to the world, and to which believers would be gathered from out of the world: "the church."

LDS perspective

Latter Day Saints believe that Christ established a church during his mortal ministry in which the Savior himself was the head.^[105] They believe that this organization had a specific structure and hierarchy of authority. 1 Corinthians 12:28^[106] is often cited as Biblical evidence of this belief, although, as with most doctrines in the LDS faith, it is further supported by modern day revelations received by Joseph Smith.^[107] Latter Day Saints believe that the true authority to govern the Church of Jesus Christ, known as the priesthood authority, was lost sometime after the death of the Apostles due to the apostasy of the leaders.

The loss of the priesthood, or alternatively the Great Apostasy, during the first 300 years after the resurrection of Jesus Christ is fundamental to the LDS belief of a restored gospel. This gospel restoration included the restoration of "the authority of God delegated to man."^[108] LDS doctrine states that the priesthood authority was restored: the Aaronic Priesthood from John the Baptist,^[109] and the Melchizedek Priesthood received personally by Joseph Smith and Oliver Cowdery from Peter, James, and John.^[110]

Particular powers within the priesthood are referred to as priesthood keys. Latter Day Saints believe that the ordinances performed by the proper priesthood authority will be recognized and sealed in Heaven and remain binding for all eternity.^[111] Thus the marriage ceremony performed in temples of the church is considered to be a bond that will last, "for time and all eternity," rather than, "until death do you part."

The President of the Church is the highest ecclesiastical authority on the Earth and is often referred to as "the Prophet." He, along with his counselors and the Quorum of the Twelve Apostles, are believed to have direct communication with Jesus Christ and are often referred to as "special witnesses" of Christ because of this close relationship with him. Latter Day Saints consider Jesus Christ to be the true head of the LDS church as he was also of the Church in ancient times.^[112] The Prophet is assisted by two counselors, who together with him form the "First Presidency" of the Church. The Presidency, along with the Quorum of the Twelve Apostles, which have equal authority, unitedly lead the church. These leaders are considered to be prophets, seers, and revelators. No decision is made for the Church as a whole without absolute unanimity on the part of these 15 men.^[113]

The hierarchy of authority begins with Jesus Christ himself and continues to the Presidency of the Church, to the Quorum of the Twelve Apostles, to the Seventy, through regional and Stake Leadership, Bishops / Branch Presidents down to each member of the church. At every level of leadership in the Church, the same process of divine direction is sought and the structure of the leadership in the Church is formed according to this revelatory process. (See Guidance by the Holy Spirit above).

Traditional perspective

In the traditional Christian view, all priesthood in the church is a participation in the priesthood of Christ. Priesthood in this sense is a mission or office given by Christ to his emissaries to the world, the church, to do what cannot be done by their own power, to represent him in the world by service in his name, to others for the sake of their salvation through Christ.

The Roman Catholics and Orthodox emphasize the special authority of the bishop and priests, to act in persona Christi Capitis (representing Christ), and to confer on man the saving power of God in Christ's name by the Holy Spirit, through holy acts called sacraments or Mysteries, including Baptism, Holy Communion, Chrismation, Confession, Unction, Matrimony, and Ordination. In the Roman Catholic Church the bishop and the priests subordinate to him are the sole bearers of the priesthood.^[114] They do not believe that the priesthood established by Christ for the church has ever been lost, and they hold that a completely new "refounding" of the church is apostasy by definition.

Also in contrast to the Mormon view, Protestants emphasize the common gift of the same Spirit to every believer. The same Spirit, by various gifts, through each member, gathers all to Christ in the Church;^[115] and thus the 'priesthood of all believers' is emphasized in Protestantism. Protestant denominations do not typically lay claim to being the church exclusively and entirely.^[116] Furthermore, Protestants view a hierarchical priesthood, such as the Catholic idea (roughly analogous to the Mormon view), of a personal and sacramental ministry "in the person of Christ the head" fully embodied in the bishop and only partially in his priests and not at all in the faithful laity, as practically working out into a denial that Christ is the only mediator between God and man (1Timothy 2:5).

[edit] Confession of sins

LDS perspective

LDS members are to privately confess their sins directly to God as part of repentance. For serious sins,^[117] they are required to confess during a private meeting with their bishop. Bishops and other church leaders are not presumed to have the authority to forgive sins, but confession is an essential experience for the offender in the repentance process. The bishop typically counsels offenders, but may initiate disciplinary actions for serious and/or recurring sins, or situations in which the offender is unwilling to repent.

Traditional perspective

Catholics and Orthodox Christians are expected to confess all of their sins to a priest, based on Christ giving the apostles (and likewise their successors) the power to loose and bind sin on earth as in Heaven. Members are typically given a set of prayers to recite as a "penance" for their actions after absolution, as a way to start a better, grace-filled life. The priest, through the divine power and grace of God, declares a somewhat conditional absolution of the penitent's sins. This is done according to the presumption that the Holy Spirit is the cause of true repentance, since they cannot obtain repentance otherwise.

Similarly, but by a different custom, Protestant traditions may include a general confession of being sinners during Sunday services, urging each member to seek the forgiveness of God alone; and what is modeled in their services of worship is to provide their pattern of relationships with one another. Protestants do not acknowledge any intermediary for confession or forgiveness except Jesus Christ, but are urged to confess their sins to those they have wronged and especially to other Christians.

[edit] Baptism

LDS perspective

Baptism in LDS Doctrine is the first ordinance toward returning and living with God and an essential ordinance of salvation (St. John 3:5), yet faith in Jesus Christ and repentance of sins is required before this ordinance can take place. Baptism is a covenant to take upon the name of Christ (D&C 20:37; Mosiah 5:8-10) which involves following Christ's example in all things, bear one anothers burdens, mourn with those who mourn, comfort those who need comfort (Mosiah 18:8-10). Through baptism Mormons believe that they receive a remission of their sins (Acts 2:37-39; Moroni 8:25-26). To Mormons the imagery of death and re-birth in Romans 6:4 requires that the baptism be performed by complete immersion in the water. Thus, through baptism the natural man is buried completely in the water, during baptism one is completely surrounded by water as in the womb and as one emerges from the water one is born anew as a disciple of Christ. To Mormons the ordinance of baptism is not complete without the laying on of hands to confer the gift of the Holy Ghost (Acts 19:1-6). Since Mormons' view of the fall of Adam does not include the Original Sin, it is not necessary to baptize a child at birth. In fact, due to the importance of moral agency within Mormon theology, Mormon baptisms are held when one has reached an age where they can freely choose to be baptized and understand the essential elements of the ordinance. Mormons believe that revelation has given the age of 8 years old as the age where the ordinance and covenants of baptism can be understood sufficiently to be entered into freely.

In Mormonism, priesthood power includes the ability to perform specific ordinances. The power and authority are God's and are delegated to those who serve him. Priesthood keys control the performance of the corresponding priesthood ordinances. A priesthood holder can have the priesthood power to perform an ordinance, but not the authority to do so. For example, a priest can perform baptisms. (LDS male youths can become a priest at age 16, so most male members sixteen or older can baptize.) However, the priesthood keys for baptism within a unit are held by the Bishop, and within the borders of a mission are held by the Mission President. This means that all baptisms must be approved by the Bishop and/or the Mission President, who must also approve the priesthood holder who will perform the baptism.

Because the Latter Day Saints believe that priesthood authority is required for ordinances such as baptism and communion, they do not recognize corresponding rituals performed by members of other faiths as valid substitutes for their own. However, they do concede that the ordinances of other faiths can be beneficial to those receiving the services. For example, partaking of communion in Christian services can help Christians develop a love and appreciation of Jesus Christ. The LDS Church teaches that many other religions have a portion of the truth and that they benefit their members as well as the world in general.^[118]

Traditional perspective

Baptism is traditionally understood as a symbol of the washing away of sins, by union with Christ in his death, to be raised up with him in newness of life. It is the initial sign of the covenant of the gift of eternal life in Jesus Christ. Trinitarian churches view salvation as a transforming relationship through union with Jesus Christ by the Holy Spirit, and union in him with God the Father. Baptism thus represents, confirms, or even confers this relationship of faith; and so it is often called "a new birth". Baptism signifies forgiveness of sins in Christ to the recipient; and in catholic traditions it is believed to actually apply or confer this benefit to the one baptized.

Traditional Christian churches most typically recognize the authenticity of baptism even in separated traditions, if by water, in the name of Christ into whose death they intend to be united to be raised through faith (see Trinitarian formula), sometimes adding that it must be done by one ordained to the office, or that chrism must be appended before accepting it as valid.^[119] The practice of baptizing infants is traditional. This is not true of Baptists, who understand the ordinance as a testimony of particular faith and relationship with Christ, and sometimes of membership in a particular church. However, other traditions will typically accept the validity of Baptist baptism, with the same stipulations for acknowledging its fullness as apply to any other separated communion.

[edit] Communion or The Sacrament

[edit] Temple ceremonies

LDS perspective

Latter Day Saint temples are not the same as meetinghouses, and are not used for Sunday worship. Rather they are designed for special ordinances that are open only to LDS church members in good standing. These ordinances include the endowment and sealing ceremonies as well as proxy ceremonies held on behalf of the dead.

Members attending temple ordinances are bound not to discuss them with those not authorized to attend because members consider the ordinances too sacred to discuss outside of the temple.^[121]

Traditional perspective

Traditional Christian churches do not have any parallel to the special rituals of the LDS. The Temple in Jerusalem is seen by them as an earthly symbol of God's dwelling in heaven and meeting place with man, of which Jesus is the anti-type, the original later revealed from heaven, of which the Temple and its ceremonies were symbolic copies. God dwells in God; and in Christ, in the Holy Spirit, God dwells in the Church—the earthly Temple was only a type and anticipation of this, not intended to remain forever. Therefore, due to a different view of salvation, they have no Temple ceremonies, "endowments" or sealing ceremonies, or proxy baptisms on behalf of the dead, as are found in the LDS.

In virtually all cases other Christian church services are open to all who wish to attend (though active participation in some, such as communion, may be restricted). In no case are members prohibited from discussing what takes place at these ceremonies (though the early church did practice the tradition of not speaking of the Mysteries of the Faith to those outside the church; but this ceased after the Great Persecution).

[edit] Sealing ceremony

[edit] Temple endowment

[edit] Baptism for the dead

Latter-day Saints in good standing may serve as Proxies during these temple ceremonies on behalf of the dead, often an ancestor of the proxy.^[123] These ceremonies include baptism for the dead (1 Corinthians 15:12-23,29-30), confirmation, ordination, washing and anointing, endowment, and sealing. These practices are performed because the LDS church considers some ceremonies to be necessary, although not sufficient, for salvation and exaltation. The church’s goal is to potentially offer the ordinances necessary for the exaltation to persons who were unable to perform these ceremonies within their lifetimes. According to LDS doctrine, in the spirit world, these persons have the choice to either accept or reject the ordinances performed on their behalf (1 Peter 3:18-20, 1 Peter 4:1-6). The spirit world has had different names throughout Christian history, such as Limbo, Paradise, etc.

Some church members believe that a practice like this was carried out by the early church but died out from 325 AD forward.^[124] and vicarious baptism for the dead.^[125] Latter-day saints, believe their ordinances to be a necessary part of progression in Eternity and so seek to provide them for the living and the dead (by proxy). They believe that these practices, and view of salvation, were also evident in the early orthodox church, as well as among some sects that were later rejected as "heretical".^[126]^[127]^[128]^[129]

[edit] Nonrecognition of respective rites

LDS perspective

Latter Day Saint history comes from the position that other churches were the product of the apostasy, as referenced in the Bible.^[130] Latter Day Saints view other Christian churches as teaching some truth, doing good works, and acknowledge their strong faith in Christ.^[131] However Latter Day Saints also maintain that all other churches lack the divine authority to perform the ordinances of the gospel because of the apostasy. The Church of Jesus Christ of Latter-day Saints does not accept the baptisms of other Christian denominations as valid. However, the Community of Christ is engaged in ongoing informal discussions concerning this issue. (See The Community of Christ below.)

Traditional perspective

The Catholic, Orthodox and Protestant branches of Christianity reject Mormon claims of additional scriptures, and of the prophetic office of Joseph Smith and other Mormon leaders; they disagree with Mormon charges that they have committed apostasy. Doctrines such as the beliefs about early American civilizations, which are unique to Mormon theology and not found in the teachings of other Christian churches are also causes of disagreement. Nonetheless, many Christian denominations treat Mormons with respect, while not minimizing the differences in belief.^[132]^[133]

In 2001, in the Roman Catholic Church, the Vatican's Congregation of the Doctrine of the Faith decided not to accept Latter-day Saint baptisms as valid.^[134] The Catholic Church generally recognizes baptisms from other Christian faiths in the name of the Trinity, provided the person baptized intends to do as the Church intends. However, because of differences in Mormon and Catholic beliefs concerning the Trinity, the Catholic Church stated that Mormon baptism was "not the baptism that Christ instituted." However then Bishop of Salt Lake City George Hugh Niederauer stated that this ruling should not be a statement of the LDS relationship with Jesus Christ.

The Presbyterian Church USA, the largest Presbyterian body in the US, publishes a brochure describing the church as follows:

The Church of Jesus Christ of Latter-day Saints, like the Presbyterian Church (U.S.A.), declares allegiance to Jesus. Latter-day Saints and Presbyterians share use of the Bible as scripture, and members of both churches use common theological terms. Nevertheless, Mormonism is a new and emerging religious tradition distinct from the historic apostolic tradition of the Christian Church, of which Presbyterians are a part. ... It is the practice of the Presbyterian Church (U.S.A.) to receive on profession of faith those coming directly from a Mormon background and to administer baptism. ... Presbyterian relationships with Latter-day Saints have changed throughout the twentieth century. By God's grace they may change further.^[135]

The Evangelical Lutheran Church in America, the largest Lutheran body in the US, notes that Lutherans have been among those Christians who do not re-baptize other baptized Christians; however, it publishes the following statement on the recognition of Mormon baptisms:

Although Mormons may use water–-and lots of it–-and while they may say "Father, Son, and Holy Spirit," their teaching about the nature of God is substantially different from that of orthodox, creedal Christianity. Because the Mormon understanding of the Word of God is not the same as the Christian understanding, it is correct to say that Christian Baptism has not taken place.^[136]

In its 2000 General Conference, the United Methodist Church decided not to recognize Latter-day Saint baptisms, stating:

The Church of Jesus Christ of Latter-day Saints, by self-definition, does not fit within the bounds of the historic, apostolic tradition of Christian faith. This conclusion is supported by the fact that the LDS Church itself, while calling itself Christian, explicitly professes a distinction and separateness from the ecumenical community and is intentional about clarifying significant differences in doctrine. As United Methodists we agree with their assessment that the LDS Church is not a part of the historic, apostolic tradition of the Christian faith. However, it is important to note that Methodist do consider Mormons Christians.^[137]

The Episcopal Church (USA), part of the 80-million member Anglican Communion, an Anglo-Catholic tradition, does not recognize Mormon baptisms, though it recognizes Christian baptisms that are Trinitarian in nature.^{[citation needed]} Daniel Tuttle, the Episcopal Church’s first bishop of Utah, decided not to require re-baptism of LDS converts, and that practice continues today among most Episcopal clergy. Also similar to the United Methodist Church the Episcopal Church, does not recognize Mormons as historic Apostolic Christians, but rather at a new and unique denomination of Christianity.^[138]

[edit] Other distinctions

[edit] Use of the cross

From around the 2nd century A.D. onward (though widespread use did not really commence until the 4th or 5th centuries), most Christian denominations have used the crucifix or cross as a symbol of their faith, which includes the belief that the Church shares in the suffering of Christ and remembers his death until he comes again. For many Christians, the symbol of the cross serves as a reminder that the Church might also share in Christ's resurrection (Romans 8:17; 1 Peter 2:21 - "For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps"). In general, the crucifix represents the atoning suffering and sacrificial death of Jesus on the cross (his "passion"), while the cross alone represents Christ's victory over sin and death: Galatians 6:14—"May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world."; 1 Corinthians 1:18—"For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God."

Members of The Church of Jesus Christ of Latter-day Saints do not use the cross as a symbol of their religion, though LDS military chaplains do wear the cross on their uniforms to indicate that they are Christian chaplains.^[139] While there are many theories as to why Latter-day Saints do not use the cross, the generally-accepted reason was affirmed by Gordon B. Hinckley in 2005, who said, "the cross is the symbol of the dying Christ, while our message is a declaration of the Living Christ."^[140] In other words, Latter-day Saints see the cross as being a symbol of the death of Christ. They prefer viewing Jesus Christ as a living Christ interacting with the world in modern times through living prophets, who serve for Latter-day Saints as Moses and Abraham did for ancient Israel, and as Peter, James, and John did for the early Church.

[edit] Missionary work and reactions to proselytizing

[edit] Missionary work

Latter-day Saints proselytize to all people, including other Christian churches, holding to the belief that God told Joseph Smith "that those professors [of religion] were all corrupt; that: 'they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.'".^[141] Because ministering to those of other Christian faiths can be a sensitive task when feelings on both sides are strong, leaders of the LDS Church from the time of its founder Joseph Smith have counseled members to be sensitive, to exercise caution, and to avoid contentions in their preaching. Despite the criticisms of other creeds, however, a tone of respect has always been encouraged by Latter Day Saint leaders. For example, Wilford Woodruff, an early president of the Church and a contemporary of Joseph Smith taught:

When you go into a neighborhood to preach the Gospel, never attempt to tear down a man’s house, so to speak, before you build him a better one; never, in fact, attack any one’s religion, wherever you go. Be willing to let every man enjoy his own religion. It is his right to do that. If he does not accept your testimony with regard to the Gospel of Christ, that is his affair, and not yours. Do not spend your time in pulling down other sects and parties. We haven’t time to do that. It is never right to do that. (Contributor, August 1895, 636–37)

While the LDS Church has been clear about its disagreements with many of the theologies and practices of other religions (Christian and non-Christian), and seeks actively to convert all people to its own teachings, it has also always adopted a policy of toleration for others and defended the rights of all people to worship God freely. Article 11 of the Articles of Faith written by Joseph Smith states, "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.".^[142] Joseph Smith spoke often of the need for Latter-day Saints to be civil and courteous in their treatment of others, particularly those who were not of their faith, and to be willing to defend the right of anyone to religious freedom. He said:

If we would secure and cultivate the love of others, we must love others, even our enemies as well as friends... I possess the principle of love. All I can offer the world is a good heart and a good hand. The Saints can testify whether I am willing to lay down my life for my brethren. If it has been demonstrated that I have been willing to die for a "Mormon", I am bold to declare before Heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination. . . . It is a love of liberty which inspires my soul. History of the Church, 5:498

When speaking about other faiths, modern LDS leaders have adopted a policy of avoiding the use of critical and judgmental language in official Church publications, and encouraged members of the Church to be respectful of the beliefs of others as they witness in their personal lives.^[143] When speaking about other faiths, Church magazine articles are often complimentary and focus on providing factual information rather than on sensationalizing or otherwise seeking to undermine the creeds and practices of others.^[144] Many Presidents of the Church over the years have emphasized the need for Latter-day Saints to recognize the good contributions those of other faiths make to the world.^[145]

Latter-day Saints seek to convert those of other Christian faiths. In a similar manner, many other Christian churches also seek to teach or convert LDS members when the opportunity arises (By contrast most denominations do not seek to convert members of other denominations they regard as Christian). Traditional Christian leaders often encourage their followers to follow the admonition of 1 Peter 3:15 and witness to others using gentleness and respect. Like their Latter Day Saint counterparts, those from the traditional Christian religions assert that these proselyting efforts arise out of love and genuine concern for others and not a desire to cause contention. Consequently, though the feelings may be strong, there is often a feeling of mutual appreciation and respect that accompanies missionary efforts on both sides (though this is not always the case). Some traditional Christian denominations have ministries focused on Latter-day Saints, just as they also have ministries toward Jews, Native Americans, or other demographic groups.^[146]^[147]^[148] For example, the 1998 convention of the Southern Baptist Convention held in Salt Lake City had the stated aim to "bring Christianity to the Mormons."

There are also many independent ^[149] ministries and organizations focused on Latter Day Saints.^[150] Many of these ministries were started by ex-mormons. Some are dedicated purely to missionary work while others are a combination of ministry and apologetics. The latter group may be considered by many Latter Day Saints to be Anti-Mormon, just as mainstream Latter Day Saints are considered 'anti-Christian' when they seek to argue against the beliefs of non-Mormon Christianity. Many of these ministries are often more harshly critical of Mormonism, and as such, are often less favorably received by Mormons than the sincere outreach and good will efforts of established Christian denominations.

[edit] Reaction to proselytizing

Because Mormon missionaries proselytize all, including other Christians, some Christian organizations have published tracts, brochures and books designed to counter these missionary efforts.

Conciliar Press, a department of the Antiochian Orthodox Christian Archdiocese of North America, has published a brochure designed to inform Orthodox Christians of the proselytizing efforts of what it describes as "cultists" (Mormons and Jehovah's Witnesses).

In 2006 the Catholic bishops in Slovakia urged all Catholics in the country not to sign a petition allowing the LDS Church to be legally recognized in that country.^[151]

In November 2004, Fuller Theological Seminary President Richard Mouw, and Ravi Zacharias, a well known Christian philosophical apologist, addressed a congregation of Mormons and Evangelicals gathered in the Salt Lake Tabernacle for an event sponsored by Standing Together Ministries that was well received despite the differences they acknowledged between Mormonism and the Christian Evangelical perspectives.^[152]

[edit] Ecumenism and interfaith activities

[edit] Independent activities

Traditional Christian denominations and The Church of Jesus Christ of Latter-day Saints share work in providing welfare or humanitarian aid. (See Faith and works above.) There are independent activities among individuals from both traditions who attempt to discuss openly about issues of faith.^[153]

christianity

tisdag 30 mars 2010