10. “Stand in the Holy Place” (Matthew 24:15)

In reply to the chapter, “Sacred or Secret?”

Page 132, lines 16-20; page 135, lines 24-37; and page 136, lines 1-2

The erroneous “hasty-removal-of-Angel-Moroni” story, which also was used to begin the previous chapter, is again quoted. (See comment on pages 117, lines 21-25 for earlier remarks.) Now another statue in the Salt Lake Visitors’ Center, this one of Adam and Eve kneeling at a “very primitive altar,” is referred to. Not until page 135 do we learn the point of bringing up the Adam and Eve statue at all. “The North Visitors’ Center portrays Adam and Eve kneeling before an altar that contains fruits, vegetables, and a sheaf of wheat, the very offering of Cain that God rejected! ” The authors feel this is more evidence to tie the LDS Church to Satan.

It is interesting that critics need to go to a statue to misinterpret LDS doctrine. Does Michelangelo’s art in the Sistine Chapel at the Vatican speak officially for the Catholic religion? The authors, however, fail to point out that the North Visitors’ Center statue does include a lamb.

Latter-day Saint doctrine agrees that there were many animal sacrifices anciently; however, the authors fail to point out two facts:

1. Latter-day Saints believe God was primarily angry with Cain because of his refusal to obey God and because instead of repenting he was trying to cover his sins with an offering that was commanded by Satan (Moses 5:18). “To obey is better than sacrifice” (I Sam. 15:22).
2. There are numerous scriptures pointing out that in some circumstances fruit and vegetable sacrifices were also acceptable to the Lord. “Bring a sheaf of the firstfruits of your harvest unto the priest” (Lev. 23:10) and “the first of the firstfruits of thy land thou shalt bring unto the house of the Lord thy God” (Ex. 34:26) are two of such examples.

Page 133, line 3 to page 134, line 27

This section, called “Quenching the Flaming Sword,” reviews the authors’ understanding about Adam and Eve, the Fall and Christ’s atonement.

The narration deals in generalities, and declares that when Adam and Eve sinned, their penalty (and all mankind’s) was physical and spiritual death. Christ, being sinless, was able to overcome death and offer eternal life to all who would accept him. On the surface it appears that both the authors and Latter-day Saints seem to agree on these points. Upon closer analysis, we find that Latter-day Saints modify the above by teaching that although Adam and Eve sinned it was a necessary transgression as it enabled them to keep the higher commandment: multiplying, and replenishing the earth (Gen. 1:28).

Latter-day Saints also believe that although all mankind was affected by the Fall (all must die), “men will be punished for their own sins, and not for Adam’s [and Eve’s] transgression” (Second LDS “Article of Faith”). And although Jesus Christ was sinless, his overcoming death applies automatically to physical death only; but spiritual death (being shut out from God’s presence), although it too was made possible by Christ’s atonement, requires meeting certain conditions. These are faith in Jesus Christ, repentance, baptism, receiving the Holy Ghost and keeping the commandments of God.

It is interesting that in their analysis of the Garden of Eden story, the authors do not mention the other command that God gave to Adam and Eve, to “multiply, and replenish the earth” (Gen. 1:28). LDS doctrine teaches that this was the wiser choice, a choice God wanted our first parents to make.

Here we see underscored a fundamental difference between the LDS and the authors’ interpretation of the Fall. To Latter-day Saints, Adam and Eve transgressed, but it was necessary in order to keep a higher commandment. Thus, Adam and Eve were not vile sinners; the Fall was not a tragic mistake.

Page 134, lines 30-35

“In expelling Adam and Eve from paradise, God stripped them of the fig-leaf aprons,”  the book again brings up. (See comments about page 75, lines 15-30.)

The authors again change the wording in Genesis. The biblical writer does not say God “stripped” them of their aprons nor that God Himself removed them.

Page 134, line 35 to page 135, line 2

The book states the message (from the Garden of Eden) was clear: “Sin really oes bring death in spite of the Serpent’s claim that death is unreal and his seductive promise that Adam and Eve could become like God.”

Actually Satan said Adam and Eve would be “as gods, knowing good and evil” (Gen. 3:5).

What is the difference then between the authors and LDS doctrine on this point? Do Latter-day Saints believe Satan (the father of all lies) told the truth on this occasion? Only partially, to further his evil purpose.

Presumably most people realize that Satan will tell a partial or even a whole truth to attempt to bring about his evil purposes. This happened when Satan tempted Christ in the mountain after the Savior’s forty days of fasting. (Satan told the truth: the Savior could have turned the stones to bread, but Christ’s greater purpose was to obey his Father and grow closer to Him.)

We will analyze the parts of Satan’s statement in the Garden of Eden separately.

There is agreement that the devil said what is shown on the accompanying tabulation, but are the statements true? And who believes what?

The book twists LDS teachings in order to equate Mormonism with Satanism; however. Latter-day Saints say Satan proclaimed both lies and truths. The authors claim that Mormons believe Satan completely in the temple scene. (Although this scene is very close to Genesis 3, the authors don’t bring this out.)

Satan said (in tempting Eve to eat the forbidden fruit of the tree of knowledge of good and evil): “Ye shall not surely die . . . [for] in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Gen. 3:4-5).

Latter-day Saints believe the following:

1. Satan lied. Eating the fruit did bring death as God stated and the temple ceremony teaches (Gen. 2:17).
2. Adam and Eve’s eyes, however, were opened. This was a step toward godhood since “the Lord God said. Behold, the man is become as one of us, to know good and evil” (Gen. 3:22).
3. Eating the fruit was a prerequisite step to mortality (Gen 1:28; 2:24).

ANALYSIS OF SATAN’S STATEMENTS

Three vital questions remain concerning the Garden of Eden experience which the authors ignore.

1. Why did God give opposing commandments? One or the other obviously had to be violated.

a. Adam and Eve were told to multiply, and replenish the earth, which they could not do in the Garden of Eden because they were not mortal, because they had not partaken of the fruit (Gen. 1:28 and 2 Ne. 2:23)

b. Adam and Eve were told not to partake of the fruit of the tree of the knowledge of good and evil, because if they did they would die (Gen. 2:17).

When one realizes that the freedom to choose is God’s greatest gift to mankind, and that one of the purposes of life is to learn to make correct choices, then one begins to see the purpose of the Fall. God gave Adam and Eve the option of staying in the Garden or becoming mortal. Becoming mortal would not have been a meaningful choice if there weren’t two very different alternatives: staying in a safe haven with no problems but no challenges for growth; or facing pain, suffering and work, but also the ability to grow and have joy.

It is easy to see why the authors would not address such a question. Ideas of premortal existence, an earth with “works,” and blessings and growth are not part of the teachings they espouse.

2. Why would Satan risk Adam and Eve having their eyes opened and run the risk of some of mankind reaching godhood? How much Satan knew about God’s plan is uncertain. His knowledge certainly was limited (Moses 4:6). Even if Satan knew some of God’s children might obtain godhood, he was willing to risk losing some if he could ply his trade and gain many. The whole point of The Church of Jesus Christ of Latter-day Saints is to thwart Satan’s plan by building the kingdom of God on earth.

3. How do the authors feel our earthly experience could have happened without Adam and Eve keeping the first commandment to “multiply, and replenish the earth” (Gen. 1:28)? They do not address this issue. The authors’ explanation of “the Fall” does not even allow for mankind to be born and have an earthly mortal experience. The Book of Mormon says: “Adam [and Eve] fell that men might be; and men are, that they might have joy” (2 Ne. 2:25).

Page 135, lines 7-12

“[Abel] must have offered [a lamb] in response to a command from God/’ the authors correctly reason. “Surely his parents, Adam and Eve, also followed the same instructions in the sacrifice they offered to God,”

Both these statements are true, as LDS scripture confirms (Moses 5:5).

Page 135, lines 13-15

“We are told that Cain refused to offer a lamb. Perhaps he believed in the sacredness of all life, like Hindus, and on the grounds of ‘nonviolence’ refused to kill an animal,” the authors suggest.

The first statement is not biblical, and the second sentence seems like a strained attempt to connect Cain with Hinduism, which the authors earlier labeled as pagan, primitive and satanic. Not all Hindus refuse to kill all animals. This is primarily a Jain belief, but some Hindus do practice the nonviolent Jain principle of “Ahisma,” as Gandhi did. One has to wonder about the book’s suggestion that Cain was “nonviolent” when he was about to become a murderer.

Page 135, lines 15-35

In explaining the reasons behind the despicable murder of his brother Abel, the authors suggest Cain substituted “works” for grace. (This is what’s wrong with Mormons too, they say.) “[These were] the works of his hands in the form of the fruits and vegetables from the garden that he so industriously labored over, I’ the authors reason. (This logic could lead us all to quit working.) “As Abel’s sacrifice of the lamb symbolized the sacrifice of Christ, so Cain’s offering symbolized the self-righteous insistence that good works can pay for sin,” conclude the authors.

The Bible does not give any information to justify such an interpretation. Are the authors really saying it is harder to plant a garden than to raise flocks as Abel did? In LDS scripture we learn, “Cain loved Satan more than God” before the offering incident took place (Moses 5:18). Cain also said, “Who is the Lord that I should know him?” (Moses 5:16) It was Satan who commanded Cain to make an offering and Cain obeyed Satan. We also get the suggestion from LDS scripture that Satan did this with the expectation that the result would make Cain angry at Abel (Moses 5:19-21).

Although Cain was rebellious in following Satan, his basic sin was disobedience and a life of wickedness and trying to substitute a sacrifice for repentance and obedience. “To obey is better than sacrifice” (I Sam. 15:22). Throughout the book there has been much criticism of the LDS doctrine of obedience yet here we see disobedience to God was Cain’s real sin. (See page 9, line 31 commentary on LDS concept of obedience.)

Page 135, lines 25-35

For an explanation of Adam and Eve kneeling before an altar of fruits and wheat, see comments on page 132, lines 16-20.

Page 136, lines 6-9

The authors say Mormons do not believe in “a free gift of God’s grace.”

Latter-day Saints do teach that the grace of God is essential to salvation as discussed earlier in comments on page 54, line 31. See also next three items.

Page 136, lines 8-9

“Because [Mormons] reject the full value of Christ’s blood poured out in death for sin on the cross, Mormons take bread and water at their communion services.”

Latter-day Saints do believe Christ’s sacrifice was complete, universal, for everyone, but in accordance with scripture they do not stretch that infinite atonement to mean that Christ’s shedding of blood removes the need for a person to follow God’s commandments, do good works, and strive for perfection.

Ironically, the authors are the ones whose concept of Christ’s sacrifice on the cross is less than “full value.” To them Christ’s infinite atonement and mercy are absent to the majority of God’s children who live or have lived on earth without ever hearing of Christianity. In that concept where is there an infinite atonement by Christ for these “lost” souls?

Latter-day Saint doctrine provides positive answers to questions about those who have died without gospel opportunities. Millions of dollars are spent on temples and millions of volunteer hours are donated by temple-goers to help bring about the “full value” of Christ’s blood that was shed.

See comments on page 53, line 36 for an earlier explanation why works are essential according to the Bible.

Page 136, lines 10-12

Because Mormons “reject the full value of Christ’s blood. . ., [they] take bread and water at their communion services,” the book states.

Why wine is more symbolic of Christ’s death than water is not explained. The Latter-day Saint use of water in the sacrament is founded on a visitation from a heavenly messenger who warned Joseph not to run the danger of purchasing for communion, wine made by his enemies. The spirit of the revelation was this:

For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins (D&C 27:2).

Page 136, lines 15 and 16

“Mormons have an almost fanatical aversion to the cross and the shed blood of Jesus Christ.”

This is not true. In every weekly LDS communion service the prayer of the officiator includes the purpose of this sacrament as he prays “in remembrance of the blood of thy Son, which was shed for them [the participants].” Although “verbal references to the cross abound from earliest Christian times, visual representations became frequent only after A.D. 327” (Abingdon Dictionary of Living Religions (1981), p. 210).

As to why Mormons do not use the cross (or for that matter most symbols). Elder Gordon B. Hinckley, now of the LDS Church’s First Presidency, has said, “The lives of our people must become the only meaningful expression of our faith and, in fact, therefore, the symbol of our worship” (Ensign, May 1975, p. 93).

Mormons do not have an aversion to the cross; they merely avoid revering it because “for us, the cross is the symbol of the dying Christ, while our message is a declaration of the living Christ” (Ibid.). Elder Hinckley has also publicly stated:

No member of this Church must ever forget the terrible price paid by our Redeemer who gave his life that all men might live—the agony of Gethsemane, the bitter mockery of his trial, the vicious crown of thorns tearing at his flesh, the blood cry of the mob before Pilate, the lonely burden of his heavy walk along the way to Calvary, the terrifying pain as great nails pierced his hands and feet, the fevered torture of his body as he hung that tragic day, the Son of God crying out, “Father, forgive them; for they know not what they do” (Luke 23:34).

This was the cross, the instrument of his torture, the terrible device designed to destroy the Man of Peace, the evil recompense for his miraculous work of healing the sick, of causing the blind to see, of raising the dead. This was the cross on which he hung and died on Golgotha’s lonely summit.

We cannot forget that. We must never forget it, for here our Savior, our Redeemer, the Son of God, gave himself a vicarious sacrifice for each of us. But the gloom of that dark evening before the Jewish Sabbath, when his lifeless body was taken down and hurriedly laid in a borrowed tomb, drained away the hope of even his most ardent and knowing disciples. They were bereft, not understanding what he had told them earlier. Dead was the Messiah in whom they believed. Gone was their Master in whom they had placed all of their longing, their faith, their hope. He who had spoken of everlasting life, he who had raised Lazarus from the grave, now had died as surely as all men before him had died. Now had come the end to his sorrowful, brief life. That life had been as Isaiah had long before foretold: He was “despised and rejected of men; a man of sorrows, and acquainted with grief” (Isa. 53:3, 5). Now he was gone.

We can only speculate on the feelings of those who loved him as they pondered his death during the long hours of the Jewish Sabbath, the Saturday of our calendar.

Then dawned the first day of the week, the Sabbath of the Lord , as we have come to know it. To those who came to the tomb, heavy with sorrow, the attending angel declared, “Why seek ye the living among the dead?”

“He is not here . . . he is risen.” (Ibid., pp. 93-94).

Page 136, lines 17-34

“In the official LDS booklet Plan of Salvation, there are detailed explanations of Mormonism’s peculiar theories . . . Nowhere . . . does it state … that eternal life is offered as a free gift of God’s grace to all who receive it by faith. “

The purpose of the pamphlet of course is to give the reader an overview of the unique LDS contributions to religious theology.

The authors could cite many other LDS writings that do teach of Christ’s grace, including the Book of Mormon. “For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do” (2 Nephi 25:23).

Latter-day Saints do emphasize works and talk less about the need of grace. This is because grace is a given and was guaranteed; good works are up to us. But grace is a fundamental LDS doctrine as explained earlier in connection with page 54, line 31. The difference between The God Makers concept of grace and that of the LDS Church is that the authors believe getting on the road is enough, whereas Mormons perceive the need to travel the road with faith and works.

Page 136, lines 29-30

“The Bible teaches that no one ever kept all the commandments,” and the authors quote Eccl. 7:20 to support their idea that keeping commandments denies the grace of Christ.

Reading all the verses, however, reveals the “Preacher” in Ecclesiastes is urging mankind to obey God’s laws.

The “Preacher” says “whoso keepeth the commandment shall feel no evil thing” (Ecc. 8:5). The Preacher repeats this message of obedience and needed effort, giving the bottom line by saying, “Let us hear the conclusion of the whole matter; Fear God and keep his commandments: for this is the whole duty of man. For God, shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” (Ecc. 12:13-14)

Page 136, lines 30-31

“The Bible teaches. . . that ‘a man is justified by faith without the deeds of the law.'”

A glance at the reference, Romans 3:28, makes it dear Paul is saying that to obey the old law of Moses is not enough to gain salvation. Paul is not repudiating Christ’s higher laws. (See also next several items.)

Page 136, line 35 to page 137, line 8

More scriptures are quoted out of context in an effort to show that “eternal life is offered as a free gift. ”

The same can be said about these verses as was said under page 136, lines 29-30. For example, the authors quote John 1:17, which does say “grace and truth came by Jesus Christ,” but do not quote John 3:21 which says, “He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.”

Another example which the authors give, Romans 3:20, does say, “by the deeds of the law there shall no flesh be justified in his sight,” but Romans 2:12-13 says, “And as many as have sinned in the law shall be judged fry the law. (For not the hearers of the law are just before God, but the doers of the law shall be justified.)” Romans 2:6 also says God “will render to every man according to his deeds.” See earlier discussion in relation to page 53, line 36 for dozens of more scriptures showing that “faith without works is dead” (James 2:26).

Page 137, lines 9-20

Here the earlier charges about the LDS Church not possibly being “true Christianity,” but Masonic, pagan and satanic are repeated.

See comments on chapter nine for earlier discussion. If one uses the authors’ definition of what is Christian they arc right, but the authors’ definition of Christianity is not biblical or first- and second-century Christianity.

Page 137, lines 21-34

Here the book gives a significant quotation by “one of the world’s leading occultists,” Manly P. Hall:

The ideals of early Christianity were based upon the high moral standards of the pagan Mysteries, and the first Christians who met under the city of Rome used as their places of worship the subterranean temples of Mithras, from whose cult has been borrowed much of the sacerdotalism of the modem church (Manly P. Hall, Locked Keys of Freemasonry, p. XXI).

This says that even Christianity was influenced by “high moral standards of the pagan mysteries.” Why do the authors feel this is all right when one of their book’s main objections against the LDS Church is that any trace of paganism means Masonry, occultism, and satanism?

Page 138, lines 1-3

“Many wonder why the ‘Living Prophet’ can [not] give a definite answer to that tfuestion [of whether Joseph Smith’s revision of the Bible was finished or not].”

Numerous LDS statements declare Joseph Smith did not complete the revision; there is no debate on that.

Latter-day Saints use the King James version as their official Bible because it is accurate enough to show that LDS doctrine does agree with a non-LDS-produced scripture. Latter-day Saints admit that the King James version is sometimes not as correct on specific points as are many other translations including Joseph Smith’s inspired version.

A comparison of the King James version with Joseph Smith’s inspired version of the Bible will reveal that in hundreds of examples Joseph Smith’s rendition comes closer to the spirit and intept of the rest of the Bible. I Cor. 10:23; Eph 4:26; Heb. 6:1 are some examples.

Page 138, lines 12-14

“[Mormons] have no adequate explanation for the fact that Lucifer defies their ‘God’ and dominates the temple rituals.”

Lucifer defies God almost every time he is mentioned in the Bible. Satan’s attempted but unsuccessful defiance of God in the temple enactment is consistent with the scriptures. For an earlier explanation that Ludfer does not dominate the temple ceremony see comments about page 76, lines 16-28.

Page 138, lines 16-19

“in the name of true Christianity, Joseph Smith restored the pagan mysteries in Masonic form. “

Throughout chapter nine, the authors maintained that after Joseph Smith was initiated into Masonry on March 26, 1842, he learned their mysteries and incorporated them into the LDS Church.

I have shown the fallacy of this argument and what the facts are in my comments about pages 116-131 and page 127, lines 1-3.

Page 138, lines 19-20

“Mormonism teaches that ‘the Devil told the truth. ‘ “

LDS doctrine teaches that “Satan (the devil] is the father of all lies” (2 Nephi 2:18) and that of the three statements made by Satan in the Garden of Eden, two were true and one was false. The true parts of his statement, “Your eyes shall be opened” and “Ye shall be as gods, knowing good and evil” are biblical (Gen. 3:5). See earlier comments in relation to page 134, line 35.

Page 138, lines 20-23

“[Mormonism] denies that Adam and Eve sinned when they disobeyed God, proposing instead that “Adam fell in the right direction. . . toward Godhood. “

Latter-day Saint doctrine teaches that Adam and Eve transgressed, but since the transgression was done in innocence and since Satan imposed some deception on them. Latter-day Saints do not look upon the fall as having the degree of tragedy that the authors do.

LDS doctrine does not avoid the first commandment God gave Adam and Eve to “multiply, and replenish the earth,” which they could not do until the Fall made them mortal (Gen. 3:7). Thus, Mormons do believe Adam and Eve kept this higher commandment. The authors remain silent about this first commandment. For earlier discussion of why God gave “opposing commandments” see comments in relation to page 134, line 35.

Page 138, lines 24-27

“Lucifer’s promise of godhood to Eve through the Serpent was to be realized by her initiation into secret knowledge of good and evil and by her demonstration of personal worthiness through the practice of good and the rejection of evil.”

In reality, in the temple ceremony, as in the Bible, it is God who asks Adam and Eve to practice good and reject evil. The authors have completely reversed the temple teaching. The LDS temple rites do not have Eve being initiated by Satan into any secret knowledge. The authors also ignore God’s saying, “Behold, the man is become as one of us, to know good and evil” (Gen. 3:22).

Page 138, lines 27-31

In these lines we are told that Mormons and Masons are similar in that they both teach that doing good and personal worthiness is important. (Here the authors are right.) The next sentence says, “In like manner Mormons accept Lucifer’s religion of self-effort and personal worthiness. ”

If this were really Lucifer’s religion it would betrue. However, Liadfer does not teach “self-effort and personal worthiness” in the temple scenes or in scripture. Satan tempted Christ on the mount with immediate power and glory, which is similar to immediate salvation and grace (Matt. 4:8-10). Satan also offered immediate riches to Judas if he would betray Christ (John 13:27). Satan offered Christ immediate physical gratification (Matt. 4:3-4). The devil also said to Cain that Abel’s flock would be immediately available to Cain if he murdered his brother (Moses 5:33, 38). Satan promised Eve “in the day ye eat thereof ye shall {immediately] be as gods,” not revealing the full truth of the long struggle that would have to come first (Gen. 3:5). It is Satan who offers immediate short-cut solutions, not God.

It is an immediately saved definition of grace that is satanic in origin. Yet the authors charge that the LDS emphasis on continual effort and “personal worthiness” or righteousness is satanic.

Page 138, line 33 to page 139, line 3

“In Mormonism ‘grace’ is only for [the worthy]. In the Bible, however, grace is for the unworthy, for if we deserved salvation it wouldn’t be grace.”

How the authors can say that “biblical grace is for the unworthy” and call LDS people satanic, who also know they are unworthy, but who are trying to be worthy, is hard to understand. Although the authors’ biblical definition that “grace is for the unworthy” is only true as far as it goes, the fact remains that much of Christianity considers anyone who is non-Christian as spiritually hopeless. The LDS doctrine of grace is actually far broader than that which the authors apparently believe, because the Mormon concept of grace extends to all mankind, not only those who happen to hear about it and convert to Christianity. See comments about page 54, line 31 for earlier explanation.

Page 139, lines 7-11

“Buddha, Mohammed, Confucius, Zoroaster, or whoever, [all] left codes of conduct that they themselves could not live up to, which only condemn both them and their followers. “

Do these teachings really condemn anyone failing to live up to honorable codes, as the authors state?

Buddhists do believe that Buddha reached Nirvana (perfection) and that countless others have also.

The charge that these codes “condemn their followers” is irrelevant. Because the people who follow these codes often believe in reincarnation, these people believe they can come back again and again if they do not reach perfection (liberation) in this or other lifetimes. So these religions do not condemn their followers. If anything, they promote procrastination, because they believe if you do not make it in this lifetime you can make it in the next.

Actually the moral teachings of the above named world religions are not much different from those in Christianity. The chief difference is that Christians have Jesus Christ who atoned for their sins, if they accept him and do his will. In most world religions, your life’s “plus or minus points” are added up to determine your reward or punishment. In LDS Christianity, true repentance and good works will erase all minus points in one’s life and this was made possible by the atonement (grace) of Christ.

Page 139, lines 11-19

Here we have a summary of charges made previously, plus the statement, “We are forgiven and receive eternal life not by becoming ‘worthy’ but by admitting that we are unworthy sinners and receiving everything solely by God’s grace. ”

Latter-day Saints on the other hand believe that God’s grace and becoming worthy are both essential. Without grace no amount of good works make it possible to gain eternal life. Both are necessary.

Page 139, lines 20-29

“Occultists . . . complain bitterly that Christianity embraces the unworthy.”

This is a broad sweeping statement, because we find differing views among non-Christians-toward Christians. Certainly there sometimes seems to be much antagonism of some “Christians” to other religious groups. The authors’ antagonism toward The Church of Jesus Christ of Latter-day Saints is an example. The medieval Inquisition, the thirty-year war in Germany in the sixteenth century, and Northern Ireland today are other examples.

Although we cannot speak for occultists, the Latter-day Saints, whom the authors incorrectly claim are occultists, are taught not to shun the “unworthy.”

The whole purpose of the LDS missionary program is to seek out the worthy and unworthy and bring them to a true understanding of Christ. A favorite saying among Latter-day Saints is: “The Church is not so much a ‘home for saints’ as it is a ‘hospital for sinners.’ ” In fact, one of the questions leveled by a British reporter in London to LDS mission president Marion D. Hanks gives a differing observation of Mormons. “If yours is God’s true church then why do your converts come from the lower classes and not the higher classes?”

Elder Hanks replied, “We may appeal to the lower classes, but we build higher classes.”

Page 140, lines 3-25

Comparing Mormons and Masons, the book says, “The penalty for revealing this secret gnosis (knowledge) to the uninitiated is death.”

As stated previously, the Church exacts no physical penalty for the disclosure of the sacred temple ceremonies. See comments about page 13, lines 16-18.

Page 140, line 26 to page 141, line 22

These criticisms of the temple were discussed earlier in dealing with page 13, lines 16-18.

Page 141, lines 24-28

“There is not one example in the Bible . . .of any ritual, ceremony, or act of worship that was practiced in secret—much less an example of an oath forfeiting one’s life for revealing something sacred.”

See page 142, lines 12-13 for discussion of the secrecy in the Bible issue. LDS scripture makes dear the conviction that no religious organization should have power to inflict death or any physical penalty (D&C 134:10). (See page 13, lines 16-18 for previous explanation.)

Page 142, lines 1-10

“Those who participate in Mormonism’s ‘sacred’ Temple rituals must swear to [forfeit their lives if they tell] anyone what goes on in these alleged houses of the Lord”‘

This point keeps being repeated. It was addressed in connection with page 13, lines 16-18 and page 140, lines 3-25.

Page 142, lines 12-13

“Secrecy is contrary to Christianity. Jesus did not found a secret society. “

This is yet another sweeping generality. The issue is simply not a black and white one.

One wonders about when the disciples asked Christ, “‘Why speakest thou unto them in parables?” He answered and said unto them, “Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Matt. 13:11). Christ also said, “I have yet many things to say unto you, but ye cannot bear them now'” (John 16:12). The same idea is repeated in Mark 4:11 and Luke 8:10.

Paul writing to the Romans said, “would not . . . that ye should be ignorant of this mystery ” (Rom. 11:25). In the same letter Paul spoke of the “preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began” (Rom. 16:25). And what did John mean when he said, “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna” (Rev. 2:17)? And Paul said, “We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory” (I Cor. 2:7). Paul also said, “[Let us be) stewards of the mysteries of God” (I Cor. 4:1). “Though 1… understand all mysteries . . .” Paul said (I Cor. 13:2). “Behold, I shew you a mystery,” Paul also said in talking about the resurrection (I Cor. 15:51). “By revelation (God) made known unto me the mystery” (Eph. 3:3). And Amos taught, “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets” (Amos 3:7). After coming down from the Mount of Transfiguration Christ told Peter, James and John: “Tell the vision to no man . . .” (Matt. 17:9).

There are many more such scriptures. One can easily make a case that there were some in the early Christian church who were further into Christianity and knew things most members didn’t.

The authors use scriptures to try and prove Christ was against secrecy, pointing out the Savior taught “in secret have I said nothing” John 18:20). In context he also said “Why askest thou me? ask them which heard me,” as if to say, “I don’t need to testify against myself; he burden of proof is on you.” Christ actually added, “If I have spoken evil, bear witness of the evil” (John 18:21-23). When Christ said, “For nothing is secret that shall not be made manifest” (Luke 8:17), he was talking not about secret ideas, but works, about not putting your light under a bushel, but instead on a candlestick. The other scriptures, when examined closely, are also not saying what the authors state they said.

Page 143, lines 1-2

“If any man shall add unto these things, God shall add unto him the plagues that are written in this book” (Rev. 22:18).

In using this scripture in an effort to demonstrate that nothing was to be added to the Bible, the book ignores the following facts:

1. John was speaking only about fas book of Revelation, not having any idea that hundreds of years later this book would be placed at the end of a volume of books called the New Testament. The word Bible means collection of books, not one book. A similar verse in Deut. 4:2 says essentially the same as John’s words above. Does that mean anything beyond that book in the Old Testament is invalid?
2. The scriptures themselves refer to several sacred books that became lost and never found their way into what is today the canonized Bible (see accompanying list of lost scripture). There is no way John could have intended his words to be used to apply to the entire Bible.
3. Within Christianity itself different versions of the Bible containing different books are used. Books within the Bible have been added and subtracted at the whim of councils.
4. Since he was a prophet it is totally proper that Joseph Smith would add revelation to previous scripture as other prophets did.

SCRIPTURES, LOST

Source: A Topical Guide to the Scriptures of The Church of Jesus Christ of Latter-day Saints, p. 401.

Page 143, lines 10-15

“Mormonism is [an] offshoot of the pagan mysteries . . . anti-Christian . . . land] has a secret ambition of taking over the world. “

To this point we have read so often that Mormonism is pagan, Masonic and anti-Christian that it was only a matter of time until the book launched into the “political theory” charge, which was briefly mentioned at the beginning of The God Makers and will appear time and again from this point on. See comments on page 10, lines 6-10 and page 10, lines 21-24.

Page 144, lines 32-36

“Many express the shock and revulsion they experienced when suddenly faced trith what actually transpires inside a Mormon temple. Had they known what was involved ahead of time, most would never have entered the Temple to participate.”

The only new charge here is that people enter the temple unprepared, although bishops and stake presidents I have known give a very thorough preparation to first-time temple-goers. Several books on the subject by LDS leaders tell much more concerning the temple experience than the authors have told. I personally have issued hundreds of temple recommends to first-time temple-goers and have never found anyone in “shock and revulsion” or anywhere near it. Some are surprised and at first admit they don’t understand what is going on, but when they return they soon see things fall into place. The temple ceremony is much like Christ’s parables in that one has to read them several times to get the meaning.

One person I talked to said she was unhappy with the temple ceremony. Later I found that she had been dishonest about her personal worthiness to enter the temple. The temple covenants do require strict adherence to -high moral principles and those who go to the temple unworthily are the ones who usually complain. See remarks in connection with page 13, lines 16-18.

Page 145, lines 9-10

“Thus the . . . presentation of Mormonism by the missionaries [since they don’t tell the secrets of the temple] is dishonest in the extreme. “

“Dishonest in the extreme” is The God Makers comment on the fact that LDS missionaries do not reveal to non-members information about the LDS temple. Missionaries teach more about the temple that is correct than is found in The God Makers.

Page 145, line 13 to end of chapter

“It is our conviction that these [darkest] secrets ought to be exposed, so that those who truly want to be initiated into Mormonism will at least know what they are being led into, and that others who might unwittingly fall victim will be warned in advance. “

I suspect rather than wanting to “inform those who truly want to be initiated into Mormonism,” the authors really want to “prevent” The Church of Jesus Christ of Latter-day Saints from gaining converts and to pull members away.

Why haven’t the authors told about the real covenants of righteousness made in the temples? Why don’t they talk about the beautiful significance of the temple ceremonies representing purity and strength? Why don’t they describe the joy of a young couple kneeling across the altar being married for time and eternity, or a previously married couple having their children sealed to them? Why don’t they quote from the many written testimonials of lives that have been blessed with a newfound joy and purpose through the temple experience? How many marriages have been saved, families strengthened, and new commitments made to be more valiant servants of our Lord Jesus Christ? Why doesn’t the book mention the satisfaction of being a “savior” and assisting those who have died without the gospel to gain salvation, which temple participation makes possible?