I submitted this paper for Theological Systems (TH 761) at Bob Jones University on October 8, 2004.
Introduction
Satan is a deceiver. Since the beginning of human history, he has been lying to people and perverting the truth of God. He sought to convince Eve that what God had said was not really true (Gen. 3:4–5). According to Jesus, falsity is at the heart of Satan’s nature. He is entirely devoid of truth; he is “a liar and the father of lies” (John 8:44). Paul records about Satan that he “disguises himself as an angel of light” (2 Cor. 11:14). Today he employs this same crafty deception to deceive millions (cf. 2 Cor. 11:3). This strategy of Satan is abundantly manifest in the plethora of groups and beliefs in today’s religious milieu. Perhaps no religion better illustrates Satan’s activity of deceiving the world than the Church of Jesus Christ of Latter-day Saints.
Part 1: The History of Mormonism
Its beginning, however, were small and difficult. Mormonism, also known as the Church of Jesus Christ of Latter-day Saints, or the LDS, has a history that matches it theology in uniqueness. It began with Joseph Smith, Jr. and continued under the leadership of Brigham Young, and today, it is thriving group of over 11 million centered in Salt Lake City, Utah.1
Joseph Fielding Smith
On September 23, 1805, Joseph and Lucy Smith of Sharon, Vermont gave birth to their fourth of nine children, Joseph Smith, Jr. At age ten, the Smith family relocated to Palmyra, New York. A few years later, the family moved to the nearby city of Manchester. It was during this time that “Mormonism” had its beginnings. The young Joseph was greatly troubled by the division that existed among the churches of his area. The Methodists, Baptists, and Presbyterians each claimed to have the truth. The Smith family eventually joined with the Presbyterians, but Joseph, Jr. remained skeptical. Although he attended services on occasion, he developed an interest in Methodism. Nevertheless, his lack of certainty concerning who was right and who was wrong hindered him from committing himself to any particular group.
In 1820, God the Father and the Son visited Joseph and told him not to join any denomination because they were all wrong. Three years later, the angel Moroni visited Joseph and told him about some golden plates that were buried in the Hill Cumorah. In 1827, Joseph received these plates and began translating them. They were published three years later as the Book of Mormon. That same year, on April 6, Smith’s church was organized. During the next few years, the group moved to Kirkland, Ohio, and then to Missouri. In 1839, the Mormons were driven out of Missouri and settle in Nauvoo, Illinois, at which time the church has about 17,000 members. In 1844, one of the Mormon leaders publicly exposed Smith’s polygamy and polytheism. Smith responded by having the press building burned down. Smith was arrested for his part in the crime. On June 27, a mob stormed the jail and killed Smith.
The Divided Church
After the death of Joseph Smith, his followers were divided. Two main groups emerged. The majority of people followed Brigham Young and headed to Salt Lake City, Utah, the current headquarters for the LDS.2 A smaller group followed Joseph Smith III and claimed to be the true follows of Joseph Smith. This group, formerly known as the Reorganized Church of Jesus Christ of Latter-day Saints, eventually moved to their headquarters in Independence, Missouri. They now refer to themselves as the Community of Christ, attempting to distance themselves from Mormonism.3
Joseph Smith, III
The Reorganized Church began in the 1850s shortly after the death of their leader. Joseph Smith, III believed that he, rather than Brigham Young, was the true successor of his father. It became an official church on April 6, 1860, in Amboy, Illinois. Joseph, III was the leader for 54 years. His son, Frederick Madison Smith succeeded him in 1915. Frederick died in 1946 and was succeeded by his brother Israel, who was president for the next twelve years. In 1958, W. Wallace Smith, the third son of Joseph, III became president. He was succeeded in 1978 by his own son Wallace B. Smith. W. Grant McMurray, the now current president, began his presidency in 1996.
Brigham Young
The majority of Mormons followed Young west to Salt Lake City. By 1850, under the leadership of their second president, the church broke 52,000 members. Polygamy became official in 1852. Two acts of Congress, in 1862 and 1882, forbad the practice of polygamy. Young died on August 29, 1877. Many believe that he married 27 women and after his death left behind 17 wives and 57 children. After Brigham young, the following men were the presidents of the Mormon Church: John Taylor (1877–87), Wilford Woodruff (1887–98), Lorenzo Snow (1898–1901), Joseph F. Smith (1901–18), Heber J. Grant (1918–45), George Albert Smith (1945–51), David O. McKay (1951–70), Joseph Fielding Smith (1970–72), Harold B. Lee (1972–73), Spencer W. Kimball (1973–85), Ezra Taft Benson (1985–94), Howard W. Hunter (1994–95), and Gordon B. Hinckley (1995–present).
Part 2: The Teaching of Mormonism
Mormon theology is difficult to analyze for a couple reasons. As with any theological system, there is a disparity between mainstream beliefs and those of the scholarly world.4 Although more so than other religious groups, Mormonism is not theologically monolithic. In addition, once source of authoritative teaching may say one thing, while another says something quite different. For the most part, the more recent sources reflect the doctrinal beliefs of Mormonism as a whole.5
Revelation
The LDS teaching about revelation is foundational for all their other beliefs. An apparent connection exists with Christianity, since Mormons claim to accept the Bible, but Mormon views of revelation are far more different from orthodox Christianity than they are similar. Revelation may be divided into two major categories: (1) inscripturated revelation, which consists of the Bible, the Book of Mormon (BM), Doctrine and Covenants (DC), and the Pearl of Great Price (PGP); and (2) other revelation, i.e., the writings and teachings of the inspired and authoritative prophets.
Scriptural Revelation
Since Mormonism claims to be a Christian religion, they maintain that the Bible is an important part of their foundation for beliefs and practices. They regard it as inspired Scripture. The eighth article of faith says, “We believe the Bible to be the word of God as far as it is translated correctly.”6 In addition to the Bible, three other sources make up the “Standard Works”: the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price.7 Mormons regard each of these as inspired revelation on par with the Bible. The eighth article of faith goes on to say, “We also believe the Book of Mormon to be the word of God.”8 In practice, however, the Bible takes a place of inferior status to the other sources of revelation.9
The Bible
The Mormons use the King James Version of the Bible. Joseph Smith worked on his own “translation” of the Bible.10 The JST (Joseph Smith Translation) “differs from the KJV in at least 3,410 verses and consists of additions, deletions, rearrangements, and other alterations that cause it to vary not only from the KJV but from other biblical texts.”11 The Mormons, however, continue to use the KJV with footnotes containing JST alternative translations.
The Book of Mormon
The BM is a 531-page composition of fifteen different books. Joseph Smith claimed to have been divinely directed to some golden plates that were hidden away near his home in Palmyra, New York. These plates were written in what Smith referred to as “reformed Egyptian.” With divine assistance, Smith translated these plates into English, after which time they were taken back up to heaven. It has been since been translated and published in 38 other languages.
The BM contains the history of two ancient American civilizations. One group came over from the Tower of Babel dispersion. This group was known as the Jardeites. Their wickedness resulted in their total devastation. A few thousand years latter, around 600 bc, a group of Jews emigrated as well. These Jews initially prospered because of their righteousness. However, apostasy resulted, bringing wars and ultimately the demise of the people. The Nephites were destroyed, and those who survived as the ancestors the American Indians were known as the Lamanites. The BM also records the visit of Jesus Christ to the New World. He showed himself to the Nephites shortly after His resurrection and established a church, which was not to be restored permanently until the arrival of Joseph Smith some 1,400 years later.
Doctrine and Covenants
DC is a 294-page document containing 138 later revelations, most of which were given to Joseph Smith, as well as two official declarations—the first dealing with the discontinuation of the practice of polygamy and the second with the admission of black men to the priesthood. It is DC, more than any of the other standard works, that reflects modern-day Mormon doctrine.
The Pearl of Great Price
PGP is the smallest of the standard works. It is only 61 pages in length. It opens with selections for the Book of Moses (Smith’s revision of Genesis 1–6), followed by the Book of Abraham (Smith’s revision of Matthew 23:39–24:51), the beginning of Joseph Smith’s History of the Church (Vol. 1, Chapters 1–5), and the churches thirteen Articles of Faith.
Other Revelation
Unlike orthodox Protestantism that believes that there is no new revelation outside of the sixty-six canonical books, the LDS not only believe that God gave three other sources of Scripture, but also that God continues to give new revelation to His church through the speaking and writing of the church’s prophets. This continued revelation of the prophets is regarded as inspired and authoritative.
Theology Proper
Arguably the most unique aspect of Mormon theology is their view of God. The God of the BM differs little from the God of Christianity. The later teaching of the inspired prophets, however, is unmistakably different from classic Christian doctrine as it relates to God’s person, attributes, and work.
God’s Person
If a Christian were to pick up the BM and read it, he would likely not find much to disagree with. Yet current Mormon teaching about God is drastically different from the BM and even more so from the Bible. There seems to be a clear progression in Mormon doctrine from Biblical Trinitarian monotheism in keeping with historic Judaism and Christianity to a unique polytheism. It is difficult to harmonize all the authoritative LDS teachings about God. Mormon interpreters will normally give precedence to the later revelation.
Monotheism or Polytheism
In the Articles of Faith, there is an affirmation of belief in “the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost” (Art. 1). In addition, there is a reference to baptizing in the name of “the Father, and of the Son, which is full of grace and truth, and of the Holy Ghost, which beareth record of the Father and the Son” (Moses 7:11). This language echoes both Scripture and orthodoxy. The Testimony of Three Witnesses in the introduction to the BM, seems to affirm orthodox Trinitarianism: “And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen.” Again, in 2 Nephi 31:21 it says: “And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen.” 3 Nephi 11:27, 36 also states, “And after this manner shall ye baptize in my name; for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one…. And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one.” This is unmistakably monotheistic language. In Mormon 7:7 it speaks of “ceaseless praises with the choirs above” being sung “unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end.” Ether 12:41 also makes reference to “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. Amen.” Alma 11:44 makes reference to “the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God.” Similarly, Mosiah 15:4–5 says, “And they [the Father and the Son] are one God, yea, the very Eternal Father of heaven and of earth. And thus the flesh becoming subject to the Spirit, or the Son to the Father, being one God.” 2 Nephi 31:21 likewise testifies, “And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen.”
All this evidence seems to point to a proper view of the Trinity—one God in three persons, yet in Abraham 4 and 5 there are 48 references to “Gods.” This section recounts the creation account of Genesis 1 and 2, and it is “the Gods” who are the focus of this discussion. It seems impossible to reconcile this with the teaching of the Mormons’ own Scriptures, let alone the Bible and orthodoxy. Yet this departure is only the beginning. It was later Mormon teaching that went even further from the truth. Smith taught that God the Father, God the Son, and God the Holy Ghost are the Gods of this planet, but the Father Himself had a Father, who had a Father, ad infinitum. The current LDS teaching is that there are an infinite number of Gods, each as the Father of His own planet of children whom He begets with His many wives.12
Trinitarianism
Although the LDS have normally spoken of the Father, Son, and Spirit in tritheistic terminology, some recent scholars have defended a version of social Trinitarianism.13
God the Father
In Mormon theology, God the Father is the Old Testament God אֱלֹהִים. The Father is not an immaterial being as in orthodox Christianity. He has flesh and bones just like we do. DC 130:22 says, “The Father has a body of flesh and bones as tangible as man’s.” This stems from the fact that God was once a man and through eternal progression became God. Smith himself said, “God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens!… I am going to tell you how God came to be God. We have imagined and supposed that God was God from all eternity. I will refute that idea and take away the veil so that you may see… he was once a man like us, yea, God himself the Father of us all, dwelt on an earth, the same as Jesus Christ himself did and I will show it from the Bible.”14 The later prophet Lorenzo Snow said in a similar fashion, “As man is, God once was. As God is, man may become.” Brigham Young taught that Adam was God the Father, but most Mormons have rejected this view.15
God the Son
Christ is the God יהוה.
God the Holy Spirit
“The Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us” (DC 130:22).
God’s Attributes
Mormonism denies most of the attributes of that classical theology ascribes to God. God is not eternal, except in the sense that all things are eternal. He has existed as God for a finite period of time.16
God’s Work
God is not the non-contingent creator of all things ex nihilo as the Bible affirms. Rather, he is the organizer of some things ex materia. In LDS doctrine, matter, universal laws, and an infinite number of spirits are all eternal. The God of planet earth was one of those spirits, just like any other man. He progressed to Godhood and crafted out of eternal matter His own planet, which He fills through sexual relations with His many wives. God cannot create or destroy anything.17
Anthropology
Mormon’s teach the pre-existence of all human souls, of which there are an infinite number. These souls are as eternal as God, who Himself was previously one of these spirit beings, who became a man, and progressed to Godhood. The fall of Adam in the Garden was necessary for procreation. As such it was good and necessary for Adam to sin.
Soteriology
The gospel is expressed at times in very orthodox sounding language: Christians are “relying alone upon the merits of Christ, who was the author and the finisher of their faith” (Moroni 6.4).
Universal salvation
“Repentance and baptism unto those who are accountable and capable of committing sin. . . . Little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins. But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter to persons; for how many little children have died without baptism! Wherefore, if little children could not be saved without baptism, these must have gone to an endless hell. Behold I say unto you, that he that supposeth that little children need baptism is in the gall of bitterness and in the bonds of iniquity; for he hath neither faith, hope, nor charity; wherefore, should he be cut off while in the thought, he must go down to hell” (Moroni 8.10–14). “For behold that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all them that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing” (Mornoni 8.22)
Ecclesiology
Infant baptism is rejected out of hand, because children are already saved and in no need of repentance: “Little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me…. It is solemn mockery before God, that ye should baptize little children” (Moroni 8:8–9).
Eschatology
Part 3: A Biblical Response to Mormonism
Responding to all the erroneous teachings of Mormonism would require several volumes. Dozens of volumes and articles have been written; many have been commendable and some have not. The Christian apologist must be careful not to use unbiblical methods in opposing error. Often the attempt to defend the truth have done more to shame it. While scholarly responses to LDS arguments have been written, there is still more to be done in the defense of the faith. Much of the argumentation is written by well-meaning individuals who are not equipped for scholarly interchange. The conscientious Christian would do well to avoid the use of weak argumentation. The problems with Mormonism can be categorized in three groups: (1) revelational problems—contradictions within the Mormons’ own inspired Scripture; (2) historical problems—contradictions between Mormon tradition and history with other historical evidence; and (3) philosophical problems—contradictions from a logical standpoint within the LDS corpus of truth.
Revelational Problems
The JST of the Bible has some grammatical errors. If, as he claimed, he corrected the KJV based on divine revelation, one is at a loss as to how to account for such errors.18 In addition, if the JST was a correction of the KJV, one wonders why Smith did not correct some of the more noticeable problems. Instead, he carried many of these over into his own revision.
For example, Mormonism prohibited black men from the priesthood based on the teaching of Alma 3:6: “And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi, Jacob, and Joseph, and Sam, who were just and holy men.” Latter, however, at the 148th Semiannual General Conference on September 30, 1978, President N. Eldon Tanner announced that in June of that year, President Spencer W. Kimball received a revelation that the priesthood should be extended “to all worthy male members of the Church.”19
Historical Problems
From a historical standpoint, the Mormon is at a loss at to how to explain the places that are identical between the BM, which was recorded on golden plates 1200 years prior to the translation of the KJV. That borrowing took place in the English language seems to be an inescapable conclusion.
Corrections to the BM
Philosophical Problems
Conclusion
To the uneducated and ill prepared, Mormonism is potentially a deadly trap that will harden many from the truth. The roaring lion is using this false religion to devour millions. When Satan is at last judged and consigned to eternal destruction, all who were deceived by him will be taken with him (Rev. 20:10). Christians must be knowledgeable in LDS doctrine to warn those who are considering, to refute those who are proselytizing, and to rescue those who are perishing. Christian churches need to wake up and realize their failure to teach their people and minister the glorious truth of the true gospel of Christ that will meet every need of the human heart. Far too many have left the orthodoxy for another gospel. It is time for Christians to take the Church of Jesus Christ of Latter-day Saints more seriously.
Appendix A: Articles of Faith
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.
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 the 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.
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Notes
1. Mormonism is “one of the most successful of the new religious movements of the nineteenth century.” Irving Hexham, “Mormonism,” Evangelical Dictionary of Theology (Grand Rapids: Baker, 1984), 735. ↩
2. Their website is http://www.lds.org. ↩
3. Their website, formerly http://www.rlds.org, is now http://cofchrist.org. ↩
4. The Mormons tend to highlight the similarities that they have with Christianity. It is not until later that a convert learns of the vastness—both quantitatively and qualitatively—of the differences. Most people never come to a full understanding of Mormon doctrine because its leaders present it in as orthodox-sounding language as possible, even though the meaning may be radically different. ↩
5. Irving Hexman argues that the theology of Mormonism “is not based upon its declared Articles of Faith or the teachings of The Book of Mormon. Rather, the essence of Mormon theology comes from the continuing revelations received by Joseph Smith and later Mormon leaders” (736). ↩
6. PGP, 60. ↩
7. Book of Mormon: Another Testament of Jesus Christ (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1981); Doctrine and Covenants (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1981); Pearl of Great Price (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1981). ↩
8. PGP, 60. ↩
9. It may seem that Mormons regard the Bible and the Book of Mormon as equally authoritative. For example, the introduction to the Book of Mormon reads: “The Book of Mormon is a volume of holy scripture comparable to the Bible. It is a record of God’s dealings with the ancient inhabitants of the Americas and contains, as does the Bible, the fulness of the everlasting gospel.” However, Joseph Smith gave it a superior status: “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.” It is interesting, however, how insignificant a place the BM actually plays in modern-day Mormonism. ↩
10. Although Smith referred to his work as a translation (DC 45:60–61), to regard it as such seems to be a misrepresentation of what a translation is commonly regarded as. Some Mormons have argued that since Joseph Smith was restoring the places where the Bible had been perverted, he was essentially given a translation of the Hebrew, Aramaic, and Greek originals. Thus the result, albeit not the process, was a translation. Robert J. Matthews, “Is It Proper to Refer to Joseph Smith’s Revision of the Bible as a ‘Translation’? I Have Never Read That He Actually Translated the Bible from Any Other Language to English, Only That Under Inspiration He Revised Many Sections of the Bible,” Ensign (March 1974), 22, cited from http://www.fairlds.org/apol/ai102.html. ↩
11. Robert J. Matthews, “Joseph Smith Translation of the Bible (JST),” Encyclopedia of Mormonism, ed. Daniel H. Ludlow (New York: Macmillan Publishing, 1992), 763–769, cited from http://www.fairlds.org/apol/ai102.html. ↩
12. Mormons acknowledge that they are polytheistic, but not without qualifying it. Their polytheism differs from normal polytheism. Van Hale argues that Greek polytheism had competing immoral deities, something not true of Mormonism. In order to avoid the connotations of immorality, Mormons prefer the expression “plurality of gods.” Hale asserts, “This phrase conveys the doctrine of many gods without polytheism’s connotations of many sordid beings.” “Defining the Mormon Doctrine of God,” Sunstone 10 (January 1985): 25. ↩
13. See Blake Ostler, “Re-vision-ing the Mormon Concept of Deity,” Element 1.1, at http://www.nd.edu/~rpotter/ostler_element1–1.html. ↩
14. Teachings of the Prophet Joseph Smith, 345–346. ↩
15. Brigham Young also taught that “God, the Father, was once a man on another planet who passed through the ordeals we are now passing through” (1998–99 LDS Melchizedek Priesthood and Relief Society study guide entitled, Teachings of the Presidents of the Church, 29). ↩
16. Smith said, “If Jesus Christ was the Son of God, and John (the apostle) discovered that God the Father of Jesus Christ had a Father, you may suppose that He had a Father also” (373). If that is true, what does the first Article of Faith mean when it says, “We believe in God the Eternal Father?” These statements blatantly contradict earlier Mormon teaching in the “Standard Works” and more importantly in the Bible. ↩
17. According to Mormon theologian John A. Widtsoe, God “cannot originate matter; he can only organize matter. Neither can he destroy matter; he can only disorganize it.” A Rational Theology as Taught by the Church of Jesus Christ of Latter-day Saints (Salt Lake City: Deseret, 1929), 12. ↩
18. See Anthony Hoekema, The Four Major Cults (Grand Rapids: Eerdmans, 1963), 20. ↩
19. “Official Declaration—2,” DC. ↩