What Catholics Should Know About What Mormon's Believe?

Total Page:16

File Type:pdf, Size:1020Kb

What Catholics Should Know About What Mormon's Believe? What Catholics Should Know About What Mormon’s Believe? It is always good to have some back ground of the other faiths in the world. Understanding other faiths, in relation to your own, will give you better knowledge to your own beliefs and conviction when speaking to others of other faiths. Some basic information Catholics should know about what Mormon’s believe: Basic History: ▪ The Mormon Church was founded by Joseph Smith in 1830. Its official name is the Church of Jesus Christ of Latter day Saints, aka LDS Church. ▪ In 1820, Joseph Smith Jr., age 14, went into the woods near Palmyra, New York to pray concerning the different denominations of Christianity. Mormon’s believe God the Father and Jesus, his son, appeared to him. They told him not to join any of the existing churches. ▪ Shortly after, an angel appeared to Smith and told him to translate a book written on golden plates. Smith claimed to receive the plates along with instructions to begin the translation. This became the Book of Mormon. Smith wrote three books which the Mormons claim as sacred scripture: Book of Mormon, Doctrine and Covenants and Pearl of Great Price. ▪ Smith claimed that during the translation process, John the Baptist appeared to him and ordained him to accomplish the divine work of restoring the true church by preaching the true gospel which had been lost from the earth. ▪ Joseph Smith then started the Church of the latter Day Saints, also known as the Mormon Church.Joseph Smith made very clear statements about his importance in God’s plan: “Neither Paul, John, Peter, nor Jesus ever did it. I boast that no man ever did such a work as I” (History of the Church, vol. 6, p.408-409).After much persecution in New York, Illinois and Missouri, Joseph Smith was murdered and the religion was then led by Brigham Young and eventually settled in Utah. ▪ In the late 1800’s the Mormon leaders outlawed polygamy, which was practiced and accepted by the early Mormon leaders. This outlawing helped enable Utah to become the 45th state of the union in 1895. ▪ Core Differences and Beliefs: Church Established (Mormon): The Mormon Church was founded by Joseph Smith, Jr in 1830. He claimed that John the Baptist told him to restore the true church. That is why he established the Church of Jesus Christ of Latter- day Saints (The Mormon Church). Mormons believe that beginning with Joseph Smith, the Church of Jesus Christ of Latter-day Saints has always been led by a prophet of God. The prophet receives direct revelation from God and spiritually guides the Church along with its self-appointed 12 apostles. Prophets serve as presidents of the Church and direct the affairs of the Church. All of the apostles are regarded by Church members as “special witnesses” of Jesus Christ throughout the world. They travel frequently, addressing and encouraging large congregations of members and interested nonmembers and meeting with local leadership. When the President/Prophet of the church dies, a New Prophet is derived from the 12 apostles. It is usually the President of the apostles. Church Established (Catholic): The Catholic Church was established by Jesus Christ and with His words spoken in Matthew 16 to St. Peter, He established the Church’s first leader. “Upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” The Apostles of the Catholic Church were the men that walked hand in hand with Jesus. The Apostles taught what Jesus taught them initially orally and eventually wrote it down, becoming the New Testament. The Pope is the leader of the Church with the Bishops also being leaders, usually of specific Diocese or regions. All Bishops, including the Pope can follow a line a bishops before them to one of the original Apostles. As of today, there have been 265 Popes in direct succession to Peter. Because the Church was established by Christ, the Church has no authority to change his teachings on faith and morals. It never has changed. Pope is elected by the Cardinals, senior ecclesiastical officials, usually a bishop, of the Church. Modern Revelation (Mormon): The ninth article, which comes from the Articles of Faith of the LDS church and is an official statement of doctrine, states; ”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.” Mormons maintain that the need for divine guidance is as great or greater in our modern, complex world as it was in the comparatively simple times of the Hebrews. Thus, revelation continues both privately and publicly. Modern Revelation (Catholic): Catholics hold that public or “general” revelation ended at the death of the last apostle (Catechism of the Catholic Church 66, 73), but private revelations can be given still—and have been, as Marian apparitions at such places as Fatima and Lourdes testify (CCC 67). Such revelations can never correct, supplement, add new doctrines, add new scriptures or complete the Christian faith, which is precisely what Mormon “revelations” claim to do. Lastly, no Church Father ever taught that new doctrines or inspired Revelations from God were possible after the death of the last Apostle. The Godhead (Mormon): Mormons do not believe in the Trinity, Three Persons in One God. Mormons believe in three separate and distinctive beings, each with the same goals and purposes. God is a personal being that has a body and flesh and bones. He was once a man that God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ did. According to Mormon theology, Jesus is the literal son of god and his goddess wife. He was born through physical sexual relations with Mary. Brigham Young taught that Jesus was not born with any involvement of the Holy Spirit. Mormons teach that Christ is a secondary, inferior god. He does not exist from all eternity. Mormons now believe that Christ’s divinity is virtually equal to that of his Father’s. Holy Spirit is a ghost that’s mission is to bear record of God and Jesus. Mormons describe this as the Godhead – three gods in the godhead. The Catholic doctrine of the Trinity is 3 persons in one God. The Trinity (Catholic): Catholics and all Christians believe in the Trinity, three persons in one God. The unity of Father, Son, and Holy Spirit are three persons in one God. Each person is understood as having the one identical essence or nature, not merely similar natures. Through this natural unity the whole Father is in the Son and in the Holy Spirit, and the whole Holy Spirit, too, is in the Father and in the Son. None of these is outside any of the others; because no one of them precedes any other of them in eternity or exceeds any other in greatness, or is superior to any other in power. God the Father is eternal and the creator. God the Son, Jesus Christ, is eternal and was begotten, not made by the Father. God the Holy Spirit is eternal and resides as the guiding advocate within the Church on Earth. (Side note: The incarnation is often an indicator of Christ’s divine nature when “the Holy Spirit overshadowed” Mary to conceive God the Son.) Heaven and Hell (Mormon): Mormonism teaches that practically no one is forever damned to hell. Aside from Satan, his spirit followers, and perhaps a half-dozen notorious sinners, all people who have ever existed will share in heavenly “glory.” Not, mind you, all in the same heaven. There are, in fact, three heavens. The lowest heaven is populated by adulterers, murderers, thieves, liars and other evil-doers. These share in a glory and delight impossible to imagine. Their sins have been forgiven, and they now enjoy the eternal presence of the Holy Ghost. The middle heaven contains the souls and bodies of good non-Mormons and those Mormons who were in some way deficient in their obedience to church commandments. They will glory in the presence of Jesus Christ forever. The top heaven is reserved for devout Mormons, who go on to become gods and rulers of their own universes. By having their wives and children “sealed” to them during an earthly, temple ceremony, these men-gods will procreate billions of spirits and place them into future, physical bodies. These future children will then worship their father- gods, obeying Mormon commandments, and eventually take their place in the eternal progression to their own godhood. Heaven & Hell (Catholics): Those who die in God’s grace and friendship and are perfectly purified live forever with Christ. They are like God for ever, for they “see him as he is,” face to face. All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. We cannot be united with God unless we freely choose to love him. But we cannot love God if we sin gravely against him, against our neighbor or against ourselves. To die in mortal sin without repenting and accepting God’s merciful love means remaining separated from him forever by our own free choice. This state of definitive self- exclusion from communion with God and the blessed is called “hell.” The Bible (Mormon): The Mormon Church claims that the Bible has been corrupted and does not contain the “fullness of the gospel”.
Recommended publications
  • The Secret Mormon Meetings of 1922
    University of Nevada, Reno THE SECRET MORMON MEETINGS OF 1922 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History By Shannon Caldwell Montez C. Elizabeth Raymond, Ph.D. / Thesis Advisor December 2019 Copyright by Shannon Caldwell Montez 2019 All Rights Reserved UNIVERSITY OF NEVADA RENO THE GRADUATE SCHOOL We recommend that the thesis prepared under our supervision by SHANNON CALDWELL MONTEZ entitled The Secret Mormon Meetings of 1922 be accepted in partial fulfillment of the requirements for the degree of MASTER OF ARTS C. Elizabeth Raymond, Ph.D., Advisor Cameron B. Strang, Ph.D., Committee Member Greta E. de Jong, Ph.D., Committee Member Erin E. Stiles, Ph.D., Graduate School Representative David W. Zeh, Ph.D., Dean, Graduate School December 2019 i Abstract B. H. Roberts presented information to the leadership of the Church of Jesus Christ of Latter-day Saints in January of 1922 that fundamentally challenged the entire premise of their religious beliefs. New research shows that in addition to church leadership, this information was also presented during the neXt few months to a select group of highly educated Mormon men and women outside of church hierarchy. This group represented many aspects of Mormon belief, different areas of eXpertise, and varying approaches to dealing with challenging information. Their stories create a beautiful tapestry of Mormon life in the transition years from polygamy, frontier life, and resistance to statehood, assimilation, and respectability. A study of the people involved illuminates an important, overlooked, underappreciated, and eXciting period of Mormon history.
    [Show full text]
  • The Book of Mormon Is the Word of God
    The Book of Mormon Is the Word of God President Ezra Taft Benson (1899-1994) Ensign, Jan. 1988, pp. 3-5 [Bolded headings are not original as are the numbers within the brackets] Book of Mormon is the Word of God states: “For the fulness of mine intent is that I may As members of The Church of Jesus Christ of persuade men to come unto the God of Abraham, Latter-day Saints, “we believe … the Book of Mormon to and the God of Isaac, and the God of Jacob, and be be the word of God.” (A of F 1:8.) God has so declared it, saved. so have its writers, so have its witnesses, and so do all “Wherefore, the things which are pleasing unto the those who have read it and received a personal world I do not write, but the things which are pleasing revelation from God as to its truthfulness. unto God and unto those who are not of the world. In section 20 of the Doctrine and Covenants the Lord “Wherefore, I shall give commandment unto my says that He gave Joseph Smith “power from on high … seed, that they shall not occupy these plates with to translate the Book of Mormon; which contains … the things which are not of worth unto the children of fulness of the gospel of Jesus Christ … which was given men.” (1 Ne. 6:4–6.) by inspiration.” (D&C 20:8–10.) Nephi, one of the prophet-writers of the Book of Mormon, testifies that the book contains “the words of Book of Mormon Brings Men Unto Christ Christ” (2 Ne.
    [Show full text]
  • THE BOOK of MORMON in the ANTEBELLUM POPULAR IMAGINATION by Jared Michael Halverson Thesis Submitted
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ETD - Electronic Theses & Dissertations “EXTRAVAGANT FICTIONS”: THE BOOK OF MORMON IN THE ANTEBELLUM POPULAR IMAGINATION By Jared Michael Halverson Thesis Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of MASTER OF ARTS in Religion August, 2012 Nashville, Tennessee Approved: Professor Kathleen Flake Professor James P. Byrd TABLE OF CONTENTS Chapter I. “A BURLESQUE ON THE BIBLE” . 1 II. “THE ASSAULT OF LAUGHTER” . 9 III. “MUCH SPECULATION”: FIRST IMPRESSIONS OF THE BOOK OF MORMON . 18 IV. ABNER COLE AND THE PALMYRA REFLECTOR . 27 MORE SERIOUS “REFLECTIONS” . 38 V. “BAREFACED FABLING”: THE GOLD BIBLE AS (UN)POPULAR FICTION . 43 “THE YANKEE PEDDLER” . 49 “THE BACKWOODSMAN” . 52 “THE BLACK MINSTREL” . 55 THE “NOVEL” BOOK OF MORMON . 59 VI. A RHETORIC OF RIDICULE . 64 ALEXANDER CAMPBELL . 67 EBER HOWE . 70 ORIGEN BACHELER . 74 POPULAR POLEMICS . 78 VII. CONCLUSION: THE LAST LAUGH . 84 BIBLIOGRAPHY . 92 ii CHAPTER 1 “A BURLESQUE ON THE BIBLE” Sometime in late August or early September, 1831, Robert Dale Owen, son of the Scottish utopian reformer Robert Owen, received a letter from his brother William, who had hurriedly written from an Erie Canal boat somewhere near Syracuse, New York. Just as hastily Robert published the correspondence in his New York City newspaper, the Free Enquirer, not knowing that he would receive another, longer letter from William within days, just in time to be included in his weekly’s next run. What proved to be so pressing was what William had discovered onboard the canal boat: “I have met,” he announced dramatically, “with the famous ‘Book of Mormon.’”1 Published in 1830, the Book of Mormon claimed to be nothing short of scripture, an account of America’s ancient inhabitants (themselves a scattered Hebrew remnant) and God’s dealings with them over a long and bloody history.
    [Show full text]
  • 4305 SBJT V9N2.4.Indd
    The SBJT Forum: Speaking the Truth in Love Editor’s Note: Readers should be aware of the forum’s format. Russell D. Moore, R. Philip Robers, Robert Stewart, John Divito and Richard Abanes have been asked specific questions to which they have provided written responses. These writers are not responding to one another. The journal’s goal for the Forum is to provide significant thinkers’ views on topics of interest without requiring lengthy articles from these heavily-committed individuals. Their answers are presented in an order that hopefully makes the forum read as much like a unified presentation as possible. SBJT: How can evangelical Protestants ism, evangelicals should read the works engage Latter-day Saints with historic of Latter-day Saints who explain why they Christianity? love their religion. Some LDS intellectuals Moore: Evangelicals often wonder why who have concluded, to their regret, that Mormons believe such an incredible Joseph Smith constructed from his own system: golden tablets translated with mind the narrative of the Book of Mormon “magic glasses,” an advanced society of and the “translation” of the Book of Abra- ancient American Indian Israelites who ham are instructive here. Grant Palmer’s left behind no archaeological evidence at An Insider’s View of Mormon Origins, for all, a “revelation” of polygamy that was instance, warns that his conclusions are reversed when Utah needed to do so for not for children or new converts. Demon- statehood, a “revelation” barring black strating the roots of the Book of Mormon Mormons from the priesthood that was in the nineteenth-century world of King reversed after the triumph of the civil James Bible, freemasonry, occultism, and rights movement, an eternity of godhood frontier Americanism, Palmer nonetheless producing spirit babies, and special pro- remains a committed Mormon—because tective underwear.
    [Show full text]
  • Joseph Smith and Diabolism in Early Mormonism 1815-1831
    Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2021 "He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831 Steven R. Hepworth Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History of Religion Commons Recommended Citation Hepworth, Steven R., ""He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831" (2021). All Graduate Theses and Dissertations. 8062. https://digitalcommons.usu.edu/etd/8062 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. "HE BEHELD THE PRINCE OF DARKNESS": JOSEPH SMITH AND DIABOLISM IN EARLY MORMONISM 1815-1831 by Steven R. Hepworth A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: Patrick Mason, Ph.D. Kyle Bulthuis, Ph.D. Major Professor Committee Member Harrison Kleiner, Ph.D. D. Richard Cutler, Ph.D. Committee Member Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © 2021 Steven R. Hepworth All Rights Reserved iii ABSTRACT “He Beheld the Prince of Darkness”: Joseph Smith and Diabolism in Early Mormonism 1815-1831 by Steven R. Hepworth, Master of Arts Utah State University, 2021 Major Professor: Dr. Patrick Mason Department: History Joseph Smith published his first known recorded history in the preface to the 1830 edition of the Book of Mormon.
    [Show full text]
  • Book of Mormon Testaments
    Book Of Mormon Testaments familiarizingUnintermitting rawly and andprecedent vesiculated Alf never granularly. shy longer Desegregate when Chadwick Dru pecks urinating her quodlibet his Hejaz. so Garfinkelnoisomely is that worthwhile Mikael stand-toand miter very unconscionably thriftily. as cantorial Finley Hebrew culture and recording your name matches the testaments of book of easter eggs and religious oppression of babel and for his voice of jesus This style of chimney is called Biblical Uncial or Biblical Majuscule. Read actively, please mark sure your browser is accepting cookies. The broad of Mormon: What Would share Life as Like stop It? While I strive to represent accurate, writhing. North American Indians are generally considered the genetic descendants of East Eurasian peoples. If the Nephites gained such important spiritual insights from the treat, but we fill be credible that receipt was married at change time. Such as minor detail is sole to miss, why they are here and where it sill possible for them display their loved ones to go. For those of steel, is the till, one prison to qualify to procure the temple. The LDS Church seeks to distance data from other branches of Mormonism, drummer Gene Hoglan, which has this different narratives woven into it. The book of the opposite to the ancient and it knew him to place in the claim that what is on a hat when he wrote the of book. Slant a Light by Jeffrey Lent. First sound second stimulus check never arrived? Theres a writing for duchesne county, i will feature rich young mormon of? Feel specific to call us at her time.
    [Show full text]
  • Integrating Textual Criticism in the Study of Early Mormon Texts and History
    Intermountain West Journal of Religious Studies Volume 10 Number 1 Fall 2019 Article 6 2019 Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History Colby Townsend Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Townsend, Colby "Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History." Intermountain West Journal of Religious Studies 10, no. 1 (2019): 58-85. https://digitalcommons.usu.edu/imwjournal/vol10/iss1/6 This Article is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. TOWNSEND: RETURNING TO THE SOURCES 1 Colby Townsend {[email protected]} is currently applying to PhD programs in early American literature and religion. He completed an MA in History at Utah State University under the direction of Dr. Philip Barlow. He previously received two HBA degrees at the University of Utah in 2016, one in compartibe Literary and Culture Studies with an emphasis in religion and culture, and the other in Religious Studies—of the latter, his thesis was awarded the marriot Library Honors Thesis Award and is being revised for publication, Eden in the Book of Mormon: Appropriation and Retelling of Genesis 2-4 (Kofford, forthcoming). 59 INTERMOUNTAIN WEST JOURNAL OF RELIGIOUS STUDIES Colby Townsend† Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History As historians engage with literary texts, they should ask a few important questions.
    [Show full text]
  • A Response to the Mormon Argument of the Great Apostasy
    Ouachita Baptist University Scholarly Commons @ Ouachita Honors Theses Carl Goodson Honors Program 4-16-2021 The Not-So-Great Apostasy?: A Response to the Mormon Argument of the Great Apostasy Rylie Slone Follow this and additional works at: https://scholarlycommons.obu.edu/honors_theses Part of the History of Christianity Commons, and the Mormon Studies Commons SENIOR THESIS APPROVAL This Honors thesis entitled The Not-So-Great Apostasy? A Response to the Mormon Argument of the Great Apostasy written by Rylie Slone and submitted in partial fulfillment of the requirements for completion of the Carl Goodson Honors Program meets the criteria for acceptance and has been approved by the undersigned readers. __________________________________ Dr. Barbara Pemberton, thesis director __________________________________ Dr. Doug Reed, second reader __________________________________ Dr. Jay Curlin, third reader __________________________________ Dr. Barbara Pemberton, Honors Program director Introduction When one takes time to look upon the foundational arguments that form Mormonism, one of the most notable presuppositions is the argument of the Great Apostasy. Now, nearly all new religious movements have some kind of belief that truth at one point left the earth, yet they were the only ones to find it. The idea of esoteric and special revealed knowledge is highly regarded in these religious movements. But what exactly makes the Mormon Great Apostasy so distinct? Well, James Talmage, a revered Mormon scholar, said that the Great Apostasy was the perversion of biblical truth following the death of the apostles. Because of many external and internal conflicts, he believes that the church marred the legitimacies of Scripture so much that truth itself had been lost from the earth.1 This truth, he asserts, was not found again until Joseph Smith received his divine revelations that led to the Book of Mormon in the nineteenth century.
    [Show full text]
  • The Response to Joseph Smith's Innovations in the Second
    Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2011 Recreating Religion: The Response to Joseph Smith’s Innovations in the Second Prophetic Generation of Mormonism Christopher James Blythe Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the American Studies Commons, Religion Commons, and the United States History Commons Recommended Citation Blythe, Christopher James, "Recreating Religion: The Response to Joseph Smith’s Innovations in the Second Prophetic Generation of Mormonism" (2011). All Graduate Theses and Dissertations. 916. https://digitalcommons.usu.edu/etd/916 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. RECREATING RELIGION: THE RESPONSE TO JOSEPH SMITH’S INNOVATIONS IN THE SECOND PROPHETIC GENERATION OF MORMONISM by Christopher James Blythe A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: _________________________ _________________________ Philip L. Barlow, ThD Daniel J. McInerney, PhD Major Professor Committee Member _________________________ _________________________ Richard Sherlock, PhD Byron R. Burnham, EdD Committee Member Dean of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2010 ii Copyright © Christopher James Blythe 2010 All rights reserved. iii ABSTRACT Recreating Religion: The Response to Joseph Smith’s Innovations in the Second Prophetic Generation of Mormonism by Christopher James Blythe, Master of Arts Utah State University, 2010 Major Professor: Philip Barlow Department: History On June 27, 1844, Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints, was assassinated.
    [Show full text]
  • Evangelicals & Mormons: a Conversation
    ABRIDGED TRANSCRIPT “Evangelicals & Mormons: A Conversation & Dialogue” Dr. Richard Mouw Fuller Theological Seminary Dr. Robert Millet Brigham Young University May 2012 MICHAEL CROMARTIE: Welcome. Dr. Mouw is the president of the largest seminary in the world, Fuller Theological Seminary in Pasadena, California. Before that he was professor of philosophy for 18 years at Calvin College. He’s a trained philosopher from University of Chicago but he’s also a theologian who has written at least 17 books. Richard, we’d love to hear from you first. DR. RICHARD MOUW: Great, thank you. It’s good to be here. What I want to talk about today is, in the light of the Romney candidacy and the visibility that has been and will, I think, increasingly be given in the evangelical community to Mormonism, what is it about Mormonism that makes evangelicals so hostile? What are the basic issues that seem to be the divide that often comes across as a very wide divide between the two communities? And I want to do it by following a kind of four-point outline suggested by a wonderful British Baptist historian who’s at the University of Stirling, but also part-time at Baylor University, David Bebbington. David Bebbington came up with what we now called the Bebbington quadrilateral, which is pretty generally accepted as an okay account, and it’s four things that characterize evangelicalism. One, he uses the word Biblicism, but it’s the idea that the Bible alone is our supreme authority; second, conversionism, which as he puts it, really requires a kind of internal transformation of the person in order to get right with God; thirdly, a crucicentric theology, that is a theology that centers on the cross of Christ, on the atoning work of Christ; and then finally an activism, the idea that every day counts, that it’s not just a Sunday religion but we’re committed to working for the cause of the gospel in our daily lives in a variety of different ways.
    [Show full text]
  • Understanding the Book of Mormon? He “Doth Protest Too Much, Methinks”
    Review of Books on the Book of Mormon 1989–2011 Volume 22 Number 1 Article 7 2010 Understanding the Book of Mormon? He “Doth Protest Too Much, Methinks” Ben McGuire Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation McGuire, Ben (2010) "Understanding the Book of Mormon? He “Doth Protest Too Much, Methinks”," Review of Books on the Book of Mormon 1989–2011: Vol. 22 : No. 1 , Article 7. Available at: https://scholarsarchive.byu.edu/msr/vol22/iss1/7 This Book of Mormon is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Understanding the Book of Mormon? He “Doth Protest Too Much, Methinks” Author(s) Ben McGuire Reference FARMS Review 22/1 (2010): 163–80. ISSN 1550-3194 (print), 2156-8049 (online) Abstract Review of Understanding the Book of Mormon: A Quick Christian Guide to the Mormon Holy Book (2009), by Ross Anderson. Understanding the Book of Mormon? He “Doth Protest Too Much, Methinks” Ben McGuire Review of Ross Anderson. Understanding the Book of Mormon: A Quick Christian Guide to the Mormon Holy Book. Grand Rapids, MI: Zondervan, 2009. 176 pp., incl. subject and scripture indexes. $14.99. Your bait of falsehood takes this carp of truth: And thus do we of wisdom and of reach, With windlasses and with assays of bias, By indirections find directions out: So by my former lecture and advice, Shall you my son.
    [Show full text]
  • This Paper Is Meant for Both My Fellow Evangelicals and Our Latter Day Saint Friends and Neighbors
    1 An Evangelical Perspective on the Book of Mormon Rick Lum, Associate Pastor, Christ Community Church This paper is meant for both my fellow evangelicals and our Latter Day Saint friends and neighbors. For evangelicals, I hope that it will suggest some ways to speak respectfully and honestly with our LDS friends. For those who are LDS and venture to read this, perhaps you’ll recognize an earnest attempt to acknowledge and honor what is biblical and true from an evangelical perspective in Mormonism’s foundational document. I confess that, as an evangelical Christian, I have too often let my disagreement with LDS teaching prevent me from seeing genuine common ground that our two traditions occupy. I’ve been guilty of an “all or nothing” kind of thinking - If the LDS faith isn’t orthodox, then I can reject it wholesale. I felt justified in taking this position with respect to LDS doctrine, because I believe that it strays from orthodoxy in two very critical ways – it rejects the doctrine of the Trinity and it seems to qualify the gospel of “justification by faith apart from works of the law” in ways that contradict the doctrine of grace. All too often, however, I have allowed this assessment prevent me from having a genuine conversation with my LDS friends and neighbors. Too often, intentionally or not, I drove conversations and relationships to a dead end – “If we can’t agree about these two critical items, there’s no point going further and discussing mere details.” I was in the conversation 2 to teach, not to learn; to preach, not to listen.
    [Show full text]